THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
THE
WORKS
JOHN OWEN, D.D.
KDITED BY
THE EEV. WILLIAM H. GOOLD, D.D.,
EDINBUEGH.
VOL. VI.
EDINBURGH:
T. & T. CLARK, 38, GEORGE STREET.
LONDON : HAMILTON, ADAMS, AND CO. DUBLIN : JOHN ROBERTSON
JIDCCCLXII.
CONTEXTS OF VOL. VI
OF THE MORTIFICATION OF SIN IN' BELIEVERS, ETC.
Page
Prefatory Note by the Editor ....... 2
Preface ... ........ 3
CHAPTER I.
The foundation of the whole ensuing discourse laid in Rom. riii. 13— The words of
the apostle opened — The certain connection between true mortification and sal-
vation—Mortification the work of believers— The Spirit the principal efficient
cause of it — What meant by ':the body " in the words of the apostle — What by
" the deeds of the body " — Life, in what sense promised to this duty
CHAPTER II.
The principal assertion concerning the necessity of mortification proposed to con-
firmation— Mortification the duty of the best believers, CoL iii. 5; 1 Cor. ix. 27
— Indwelling sin always abides; no perfection in this life, Phil. iii. 12; 1 Cor.
xiii. 12; 2 Pet. iii. 18; Gal. v. 17, etc. — The activity of abiding sin in believers,
Rom. vii. 23; James iv. 5; Heb. xii. 1 — Its fruitfulness and tendency — Every
lust aims at the height in its kind — The Spirit and new nature given to contend
against indwelling sin, Gal. v. 17; 2 Pet. i. 4, 5; Rom. vii. 23 — The fearful issue
of the neglect of mortification, Rev. iii. 2; Heb. iii. 13 — The first general prin-
ciple of the whole discourse hence confirmed — Want of this duty lamented
CHAPTER ni.
The second general principle of the means of mortification proposed to confirmation
— The Spirit the only author of this work— Vanity of popish mortification dis-
covered— Many means of it used by them not appointed of God — Those appointed
by him abused— The mistakes of others in this business — The Spirit is promised
believers for this work, Ezek. xi. 19, xxxvi. 26 — All that we receive from Christ
is by the Spirit— How the Spirit mortifies sin— Gal. v. 19-23 — The several ways
of his operation to this end proposed — How his work and our duty . .16
VOL. VL A
1
oouo
IV CONTENTS
CHAPTER IV.
Page
The last principle; of the usefulness of mortification— The vigour and comfort of
our spiritual lives depend on our mortification— In what sense— Not absolutely
and necessarily ; Ps. lxxxviii., Heman's condition— Not as on the next and im-
mediate cause— As a means ; by removing of the contrary— The desperate effects
of any unmortified lust ; it weakens the soul, Ps. xxxviii. 3, 8, sundry ways, and
darkens it — All graces improved by the mortification of sin — The best evidence
of sincerity . ......... 21
CHAPTER V.
The principal intendment of the whole discourse proposed — The first main case of
conscience stated— What it is to mortify any sin, negatively considered— Not
the utter destruction of it in this life— Not the dissimulation of it— Not the im-
provement of any natural principle — Not the diversion of it— Not an occasional
conquest— Occasional conquests of sin, what and when ; upon the eruption of
sin; in time of danger or trouble . . . . . . .24
CHAPTER VI.
The mortification of sin in particular described— The several parts and degrees
thereof —The habitual weakening of its root and principle — The power of lust to
tempt— Differences of that power as to persons and times— Constant fighting
against sin— The parts thereof considered— Success against it— The sum of this
discourse considered ......... 28
CHAPTER VH.
General rules, without which no lust will be mortified— No mortification unless a
man be a believer— Dangers of attempting mortification of sin by unregenerate
persons — The duty of unconverted persons as to this business of mortification
considered— The vanity of the Papists' attempts and rules for mortification
thence discovered ......... 33
CHAPTER VIH.
The second general rule proposed— Without universal sincerity for the mortifying
of every lust, no lust will be mortified— Partial mortification always from a cor-
rupt principle— Perplexity of temptation from a lust oftentimes a chastening
for other negligences . . . . • . • • 40
CHAPTER IX.
Particular directions in relation to the foregoing case proposed— First, Consider the
dangerous symptoms of any lust— 1. Inveterateness— 2. Peace obtained under
it ; the several ways whereby that is done — 3. Frequency of success in its seduc-
tions— 4. The soul's fighting against it with arguments only taken from the
event— 5. Its being attended with judiciary hardness— 6. Its withstanding
particular dealings from God— The state of persons in whom these things are
found ........••• 43
CHAPTER X.
lne second particular direction: Get a clear sense of, — 1. The guilt of the sin per-
plexing—Considerations for help therein proposed— 2. The danger manifold—
(1.) Hardening— (2.) Temporal correction— (3.) Loss of peace and strength— (4)
Eternal destruction — Rules lor the management of this consideration— 3. The
evil of it— (1.) In grieving the Spirit— (2.) Wounding the new creature— [(3.)
Taking away a man's usefulness.] . ...... 50
CONTENTS. V
CHAPTER XI.
The third direction proposed: Load thy conscience with the guilt of the perplexing
distemper— The ways and means whereby that may be done — The fourth
direction : Vehement desire for deliverance— The fifth : Some distempers rooted
deeply in men's natural tempers — Considerations of such distempers; ways of
dealing with them— The sixth direction : Occasions and advantages of sin to be
prevented— The seventh direction: The first actings of sin vigorously to be
opposed .,......«•• 56
CHAPTER XII.
The eighth direction : Thoughtfulness of the excellency of the majesty of God— Our
unacquaintedness with him proposed and considered . . . .63
CHAPTER XIII.
The ninth direction : When the heart is disquieted by sin, speak no peace to it until
God speak it— Peace, without detestation of sin, unsound; so is peace measured
out unto ourselves— How we may know when we measure our peace unto our-
selves—Directions as to that inquiry— The vanity of speaking peace slightly;
also of doing it on one singular account, not universally . . . .70
CHAPTER XIV.
The general use of the foregoing directions— The great direction for the accomplish-
ment of the work aimed at : Act faith on Christ— The several ways whereby this
may be done— Consideration of the fulness in Christ for relief proposed— Great
expectations from Christ— Grounds of these expectations: his mercifulness, his
faithfulness— Event of such expectations; on the part of Christ ; on the part of
believers— Faith peculiarly to be acted on the death of Christ, Rom. vi. 3-6—
The work of the Spirit in this whole business . . . • .78
OF TEMPTATION: THE NATUBE AND POWER OF IT, ETC.
Prefatory Note by the Editor. . . . • • • .88
To the Reader 89
CHAPTER I.
The words of the text, that are the foundation of the ensuing discourse— The occa-
sion of the words, with their dependence— The things specially aimed at in
them— Things considerable in the words as to the general purpose in hand — Of
the general nature of temptation, wherein it consists— The special nature of
temptation — Temptation taken actively and passively — How God tempts any —
His ends in so doing— The way whereby he doth it— Of temptation in its special
nature : of the actions of it— The true nature of temptation stated
90
VI CONTENTS.
CHAPTER II.
What it is to "enter into temptation "—Not barely being tempted— Not to be con-
quered by it — To fall into it — The force of that expression — Things required
unto entering into temptation— Satan or lust more than ordinarily importunate
— The soul's entanglements— Seasons of such entanglements discovered— Of the
" hour of temptation," Rev. iii. 10, what it is — How any temptation comes to
its hour — How it may be known when it is so come — The means of prevention
prescribed by our Saviour— Of watching, and what is intended thereby— Of
prayer ..........
CHAPTER III.
The doctrine— Grounds of it ; our Saviour's direction in this case— His promise of
preservation— Issues of men entering into temptation— 1. Of ungrounded pro-
fessors—2. Of the choicest saints, Adam, Abraham, David— Self-consideration
as to our own weakness — The power of a man's heart to withstand temptation
considered — The considerations that it useth for that purpose— The power of
temptation ; it darkens the mind — The several ways whereby it doth so — 1. By
fixing the imaginations— 2. By entangling the affections— 3. Temptations give
fuel to lust — The end of temptation considered, with the issue of former tempta-
tions—Some objections answered . . . . . . .101
CHAPTER IV.
Particular cases proposed to consideration — The first, its resolution in sundry par-
ticulars—Several discoveries of the state of a soul entering into temptation .117
CHAPTER V.
The second case proposed, or inquiries resolved — What are the best directions to
prevent entering into temptation?— Those directions laid down — The directions
given by our Saviour: "Watch and pray" — What is included therein — (1.)
Sense of the danger of temptation — (2.) That it is not in our power to keep our-
selves—(3.) Faith in promises of preservation— Of prayer in particular . 122
CHAPTER VI.
Of watching that we enter not into temptation — The nature and efficacy of that
duty — The first part of it, as to the special seasons of temptation — The first sea-
son, in unusual prosperity— The second, in a slumber of grace — Third, a season
of great spiritual enjoyment— The fourth, a season of self-confidence . . 127
CHAPTER VH.
Several acts of watchfulness against temptation proposed — Watch the heart — What
it is to be watched in and about — Of the snares lying in men's natural tempers
— Of peculiar lusts — Of occasions suited to them— Watching to lay in provision
against temptation — Directions for watchfulness in the first approaches of temp-
tation— Directions after entering into temptation ..... 131
CHAPTER VIH.
The last general direction, Rev. iii. 10, Watch against temptation by constant
"keeping the word of Christ's patience" — What that word is — How it is kept
— How the keeping of it will keep us from the " hour' of temptation." . .137
CHAPTER IX.
General exhortation to the duty prescribed ...... 14'3
CONTENTS. YII
THE NATUBE, POWER, DECEIT, AND PREVALENCE OF THE
REMAINDERS OF L\D WELLING SIN IN BELIEVERS.
Page
Prefatory Note by the Editor . . . . . . . .154
Preface ........... 155
CHAPTER I.
Indwelling sin in believers treated of by the apostle, Rom. vii. 21 — The place ex-
plained ........... 157
CHAPTER II.
Indwelling sin a law — In what sense it is so called — What kind of law it is — An in-
ward effective principle called a law — The power of sin thence evinced . . 163
CHAPTER III.
The seat or subject of the law of sin, the heart — What meant thereby — Properties of
the heart as possessed by sin, unsearchable, deceitful — Whence that deceit ariseth
— Improvement of these considerations ...... 169
CHAPTER IV.
Indwelling sin enmity against God — Thence its power — Admits of no peace nor rest
— Is against God himself — Acts itself in aversation from God, and propensity to
evil— Is universal — To all of God — In all of the soul — Constant . . .176
CHAPTER Y.
Nature of sin farther discovered as it is enmity against God — Its aversation from all
good opened — Means to prevent the effects of it prescribed . . . 182
CHAPTER VI.
The work of this enmity against God by way of opposition — First, It lusteth —
Wherein the lusting of sin consisteth— Its surprising of the soul — Readiness to
close with temptations— Secondly, Its fighting and warring— 1. In rebellion
against the law of grace— 2. In assaulting the soul . ... 183
CHAPTER YII.
The captivating power of indwelling sin, wherein it consisteth — The prevalency of
sin, when from itself, when from temptation — The rage and madness that is in
sin ....... r . 202
CHAPTER YHL
Indwelling sin proved powerful from its deceit— Proved to be deceitful— The general
nature of deceit— James i. 14, opened — How the mind is di*awn off from its duty
by the deceitfulness of sin — The principal duties of the mind in our obedience —
The ways and means whereby it is turned from it . . . . . 211
VIII
CONTENTS.
CHAPTER IX.
Pago
The deceit of sin, in drawing off the mind from a due attendance unto especial duties
of obedience, instanced in meditation and prayer ..... 224
CHAPTER X.
The deceit of sin, in drawing off the mind from its attendance unto particular duties
farther discovered — Several things required in the mind of believers •with re-
spect unto particular duties of obedience — The actings of sin, in a way of deceit,
to divert the mind from them ....... 232
CHAPTER XI.
The working of sin by deceit to entangle the affections— The ways whereby it is
done— Means of their prevention . . . . . . . 245
CHAPTER XII.
The conception of sin through its deceit— Wherein it consisteth— The consent of the
will unto sin— The nature thereof— Ways and means whereby it is obtained—
Other advantages made use of by the deceit of sin— Ignorance— Error . . 251
CHAPTER XIII.
Several ways whereby the bringing forth of conceived sin is obstructed
. 260
CHAPTER XIV.
The power of sin farther demonstrated by the effects it hath had in the lives of pro-
fessors—First, in actual sins— Secondly, in habitual declensions . . '.7S
CHAPTER XV.
Decays in degrees of grace caused by indwelling sin— The ways of its prevalency to
this purpose ......•••• 290
CHAPTER XVI.
The strength of indwelling sin manifested from its power and effects in persons un-
regenerate .....••••• 303
CHAPTER XVII.
The strength of sin evidenced from its resistance unto the power of the law . .313
rRACTICAL EXPOSITION UPON PSALM CXXX.
Prefatory Note by the Editor .
. 324
To the Reader ......
. 325
Psalm exxx .....
. 327
A paraphrase .....
. 327
General scope of the whole psalm .
. 329
CONTENTS. IX
YERSES FIRST AND SECOND.
Tags
The state and condition of the soul represented in the psalm— The two first verses
opened ........... 330
Gracious souls may be brought into depths on the account of sin — What those depths
are ........... 332
Whence it is that believers may be brought into depths on account of sin —Nature of
the supplies of grace given in the covenant— How far they extend— Principles of
the power of sin ......... 338
What sins usually bring believers into great spiritual distresses — Aggravations of
these sins .......... 344
The duty and actings of a believer under distresses from a sense of sin — His applica-
tion unto God, to God alone — Earnestness and intension of mind therein . 3-49
VERSE THIRD.
The words of the verse explained, and their meaning opened .... 359
What first presents itself to a soul in distress on the account of sin — This opened in
four propositions — Thoughts of God's marking sin according to the tenor of the
law full of dread and terror ........ 361
The first particular actings of a soul towards a recovery out of the depths of sin —
Sense of sin, wherein it consists, how it is wrought — Acknowledgment of sin ;
its nature and properties — Self-condemnation ..... 368
Grounds of miscarriages when persons are convinced of sin and humbled — Resting
in that state— Resting on it . . . . . . . . 376
VERSE FOURTH.
The words explained, and the design or scope of the psalmist in them discovered . 379
Propositions or observations from the former exposition of the words — The first pro-
posed to confirmation —No encouragement for any sinner to approach unto God
without a discovery of forgiveness ....... 383
Greatness and rareness of the discovery of forgiveness in God — Reasons of it — Testi-
monies of conscience and law against it, etc. ..... 386
False presumptions of forgiveness discovered— Differences between them and faith
evangelical .......... 393
The true nature of gospel forgiveness — Its relation to the goodness, grace, and will of
God ; to the blood of Christ ; to the promise of the gospel — The considerations of
faith about it . . . . . . . . , .398
Forgiveness discovered or revealed only to faith — Reasons thereof . . . 410
Discovery of forgiveness in God a great supportment to sin-entangled souls— Par-
ticular assurance attainable ........ 412
Evidences of forgiveness in God — No inbred notions of any free acts of God's will —
Forgiveness not revealed by the works of nature nor the law . . . 427
Discovery of forgiveness in the first promise — The evidence of the truth that lies
therein — And by the institution of sacrifices — Their use and end— Also by the
prescription of repentance unto sinners ...... 433
Farther evidences of forgiveness with God— Testimonies that God was well pleased
with some that were sinners — The patience of God towards the world an evi-
dence of forgiveness — Experience of the saints of God to the same purpose . 443
Institution of religious worship an evidence of forgiveness . . . 461
The giving and establishing of the new covenant another evidence of forgiveness with
God — The oath of God engaged in the confirmation thereof . . . 470
The name of God confirming the truth and reality of forgiveness with him — As also
the same is done by the properties of his nature ..... 478
Forgiveness manifested in the sending of the Son of God to die for sin — And from
the obligation that is on us to forgive one another ..... 487
Properties of forgiveness — The greatness and freedom of it . . .498
Evidences that most men do not believe forgiveness . 505
CONTENTS.
Exhortation unto the belief of the forgiveness that is with God— Reasons for it, and
the necessity of it . . • • • • • • • 515
Rules to be observed by them who would come to stability in obedience . . 541
Rule I. — Christ the only infallible judge of our spiritual condition— How he judgeth
by his word and Spirit ........ 542
Rule II. — Self-condemnation and abhorrency for sin consistent with gospel justifica-
tion and peace — The nature of gospel assurance — What is consistent with it —
What are the effects of it . . . . . . . . 547
Rule III.— Continuance in waiting necessary unto peace and consolation . . 553
Rule IV. — Remove the hinderances of believing by a searching out of sin — Rules
and directions for that duty ........ 555
. 558
. 561
. 564
. 566
Rule V. — Distinction between unbelief and jealousy .
Rule VI. — Distinction between faith and spiritual sense
Rule VII.— Mix not foundation and building work together .
Rule VIII. — Spend not time in heartless complaints .
Rule IX. — Take heed of undue expressions concerning God and his ways in distress 570
Rule X. — Duly improve the least appearances of God in a way of grace or pardon . 573
Rule XI. — [Consider where lies the hinderance to peace] .... 574
Second general head of the application of the truth insisted on— Grounds of spiritual
disquietments considered — The first, afflictions— Ways and means of the aggra-
vation of afflictions — Rules about them ...... 575
Objections against believing from things internal — The person knows not whether
he be regenerate or no— State of regeneration asserted — Difference of saving and
common grace— This difference discernible — Men may know themselves to be
regenerate — The objection answered ...... 584
Rule I. ........... 593
Rule II 594
Rule III. . . 594
Rule IV 595
Objections from the present state and condition of the soul — Weakness and imper-
fection of duty — Opposition from indwelling sin . . . , . 600
VERSES FIFTH AND SIXTH.
[The words explained] ......... 606
God the proper object of the soul's waiting in its distresses and depths . . 618
Considerations of God rendering our waiting on him reasonable and necessary — His
glorious being .......... 620
Influence of the promises into the soul's waiting in time of trouble — The nature of
them ... ....... 637
VERSES SEVENTH AND EIGHTH.
[The words explained] ......... 641
[Doctrinal observations on them] ....... C47
OF THE
MORTIFICATION OF SIX IN BELIEVERS;
THE NECESSITY, NATURE, AND MEANS OF IT;
WITH
A RESOLUTION OF SUNDRY CASES OF CONSCIENCE THEREUNTO BELONGING.
BY JOHN OWEX, D.D.,
A. SERVANT OF JESl'S CHE1ST IX THE WOEK OF THE GOSFE1.
VOL, VI
PREFATORY NOTE.
It sheds interesting light on the character and resources of Owen, if the circum-
stances in which the following treatise was composed are borne in mind. It was
published in 1656, and its author was at the time Dean of Christ Church and
Vice- Chancellor of the University of Oxford, restoring it, by a course of mingled
kindliness and decision, from the ruinous condition into which it had lapsed
during the civil wars, and raising it to such prosperity as to extort the praises
of Clarendon. He was preaching, each alternate Sabbath, those sermons which
lingered in the memory and strengthened the piety of Philip Henry. He was
frequently summoned to London on momentous consultations respecting public
affairs, and to preach before the Parliament. As if this amount of toil were
not sufficient to occupy him, — toil so great that, in his noble address on resigning
the vice-chancellorship of the University, he describes himself as having been
" ssepius morti proximus" — the Council of State had imposed on him the task
of replying to Biddle the Socinian; and he fulfilled it by the production of his
elaborate and masterly work, " Vindiciso Evangelical," — a bulwark of the faith,
so solid in its foundation, and so massy in its proportions, that the entire phalanx
of Socinian authorship has shrunk from the attempt to assail it. In the next
year, and but a few months after this great work had appeared, as if his secular
labours in the management of the University, his own heavy share in the burden
of public affairs, and the rough duties of controversy, could not arrest the pro-
gress of grace in his own soul, or deaden his zeal for the promotion of vital god-
liness around him, he gave to the world this treatise, " On the Mortification of
Sin in Believers."
We learn from the preface, that it embodies what he had preached with such
acceptance that " sundry persons, in whose hearts are the ways of God," pressed
him to publish it. He had a desire also to correct certain " dangerous mistakes"
into which some preachers or writers of that day had fallen, who recommended
and enforced a process of mortifying sin which was not conducted on evange-
lical principles, and only tended to ensnare the conscience, and foster self-right-
eousness and superstition. The directions which our author gives in order to
subdue the power of internal corruption are at the farthest remove from all
the arts and practices of a hollow asceticism. There is no trace in this work of
the morbid and dreamy tone of kindred treatises, which have emerged from a
lite of cloistered seclusion. Our author's knowledge of human nature, in its real
elements, and as it appears in the wide arena of life, is only surpassed by his
acquaintance with the truths of the Word, and their bearing on the experience
and workings of every heart. The reader is made to feel, above all things, that
the only cross on which he can nail his every lust to its utter destruction, is, not
the devices cf a self-inflicted maceration, but the tree on which Christ hung,
made a curse for us.
After an analysis and explanation of the passage in Scripture (Rom. viii. 13)
on which the treatise is based, some general principles are deduced and ex-
pounded. What follows is designed — first, to show wherein the real mortifica-
tion of sin consists ; secondly, to assign general directions, without which no siu
can be spiritually mortified; and, lastly, to unfold at length and in detail specific
and particular directions for this important spiritual exercise.
The treatise has been so much a favourite, that it passed through several edi-
tions in the author's lifetime. It is given here as corrected and enlarged in the
second edition (1658), though by some oversight modern reprints of it have been
alwavs taken from the first. The estimate of its value indicated by the number
of the early editions, is confirmed by the circumstance, that it has since obtained
the especial recommendation of J\Ir Wilberforce. (See his " Practical View,"
etc. p. 3D2.)— Ed.
PREFACE.
Christian Reader,
I shall in a few words acquaint thee with the reasons that obtained my consent to
the publishing of the ensuing discourse. The consideration of the present state and
condition of the generality of professors, the visible evidences of the frame of their
hearts and spirits, manifesting a great disability of dealing with the temptations
wherewith, from the peace they have in the world and the divisions that they have
among themselves, they are encompassed, holds the chief place amongst them.
This I am assured is of so great importance, that if hereby I only occasion others
to press more effectually on the consciences of men the work of considering their
ways, and to give more clear direction for the compassing of the end proposed, I
shall well esteem of my lot in this undertaking. This was seconded by an obser-
vation of some men's dangerous mistakes, who of late days have taken upon them
to give directions for the mortification of sin, who, being unacquainted with the
mystery of the gospel and the efficacy of the death of Christ, have anew imposed
the yoke of a sell-wrought-out mortification on the necks of then- disciples, which
neither they nor their forefathers were ever able to bear. A mortification they
cry up and press, suitable to that of the gospel neither in respect of nature, sub-
ject, causes, means, nor effects; which constantly produces the deplorable issues of
superstition, self-righteousness, and anxiety of conscience in them who take up the
burden which is so bound for them.
What is here proposed in weakness,' I humbly hope will answer the spirit and
letter of the gospel, with the experiences of them who know what it is to walk
with God, according to the tenor of the covenant of grace. So that if not this,
yet certainly something of this kind, is very necessary at this season for the promo-
tion and furtherance of this work of gospel mortification in the hearts of believers,
and their direction in paths safe, and wherein they may find rest to their souls.
Something I have to add as to what in particular relates unto myself. Having
preached on this subject unto some comfortable success, through the grace of Him
that administereth seed to the sower, I was pressed by sundry persons, in whose
hearts are the ways of God, thus to publish what I had delivered, with such addi-
tions and alterations as I should judge necessary. Under the inducement of their
desires, I called to remembrance the debt, wherein I have now for some years stood
engaged unto sundry noble and worthy Christian friends, as to a treatise of Com-
munion with God, some while since promised to them : ' and thereon apprehended,
that if I could not hereby compound for the greater debt, yet I might possibly
tender them this discourse of variance with themselves, as interest for their for-
bearance of that of peace and communion with God. Besides, I considered that
I had been providentially engaged in the public debate of sundry controversies in
religion, which might seem to claim something in another kind of more general
i Since the first edition of this treatise, that other also is published.
4 yREFACE.
use, as a fruit of choice, not necessity. On these and the like accounts is this short
discourse brought forth to public view, and now presented unto thee. I hope I
may own in sincerity, that my heart's desire unto God, and the chief design of my
life in the station wherein the good providence of God hath placed me, are, that
mortification and universal holiness may be promoted in my own and in the hearts
and ways of others, to the glory of God ; that so the gospel of our Lord and Saviour
Jesus Christ may be adorned in all things : for the compassing of which end, if
this little discourse (of the publishing whereof this is th<- sum of the account I
shall give) may in any thing be useful to the least of the saints, it will be looked
on as a return of the weak prayers wherewith it is attended by its unworthy author,
John Owen.
OF THE
MORTIFICATION OF SIN IN BELIEVERS, ETC.
CHAPTER I.
The foundation of the whole ensuing discourse laid in Rom. viii. 13 — The words
of the apostle opened — The certain connection between true mortification and
salvation — Mortification the work of believers — The Spirit the principal effi-
cient cause of it — What meant by " the body " in the words of the apostle —
What by " the deeds of the body " — Life, in what sense promised to this duty.
That what I have of direction to contribute to the carrying on of
the work of mortification in believers may receive order and perspi-
cuity, I shall lay the foundation of it in those words of the apostle,
Rom. viii. 13, " If ye through the Spirit do mortify the deeds of the
body ye shall live;" and reduce the whole to an improvement of the
great evangelical truth and mystery contained in them.
The apostle having made a recapitulation of his doctrine of justi-
fication by faith, and the blessed estate and condition of them who
are made by grace partakers thereof, verses 1-3 of this chapter, pro-
ceeds to improve it to the holiness and consolation of believers.
Among his arguments and motives unto holiness, the verse men-
tioned containeth one from the contrary events and effects of holi-
ness and sin : " If ye live after the flesh, ye shall die." What it is to
" live after the flesh," and what it is to " die," that being not my
present aim and business, I shall no otherwise explain than as they
will fall in with the sense of the latter words of the verse, as before
proposed.
In the words peculiarly designed for the foundation of the ensuing
discourse, there is, —
First, A duty prescribed: " Mortify the deeds of the body."
Secondly, The persons are denoted to whom it is prescribed : " Ye,"
— " if ye mortify."
Thirdly, There is in them a promise annexed to that duty: " Ye
shall live."
6 MORTIFICATION OF SIN IN BELIEVERS.
Fourthly, The cause or means of the performance of this duty, —
the Spirit : " If ye through the Spirit."
Fifthly, The conditionality of the whole proposition, wherein duty,
means, and promise are contained : " If ye," etc.
1. The first thing occurring in the words as they lie in the entire
proposition is the conditional note, E/' de, " But if." Conditionals in
such propositions may denote two things : —
(1.) The uncertainty of the event or thing promised, in respect of
them to whom the duty is prescribed. And this takes place where
the condition is absolutely necessary unto the issue, and depends not
itself on any determinate cause known to him to whom it is pre-
scribed. So we say, " If we live, we will do such a thing." This
cannot be the intendment of the conditional expression in this place.
Of the persons to whom these words are spoken, it is said, verse 1
of the same chapter, " There is no condemnation to them."
(2.) The certainty of the coherence and connection that is between
the things spoken of; as we say to a sick man, " If you will take
such a potion, or use such a remedy, you will be well." The tiling
we solely intend to express is the certainty of the connection that is
between the potion or remedy and health. And this is the use of
it here. The certain connection that is between the mortifying of
the deeds of the body and living is intimated in this conditional
particle.
Now, the connection and coherence of things being manifold, as
of cause and effect, of way and means and the end, this between
mortification and life is not of cause and effect properly and strictly,
— for " eternal life is the gift of God through Jesus Christ," Kom. vi.
23, — but of means and end. God hath appointed this means for the
attaining that end, which he hath freely promised. Means, though
necessary, have a fair subordination to an end of free promise. A
gift, and procuring cause in him to whom it is given, are inconsistent.
The intendment, then, of this proposition as conditional is, that there
is a certain infallible connection and coherence between true morti-
fication and eternal life : if you use this means, you shall obtain that
end; if you do mortify, you shall live. And herein lies the main
motive unto and enforcement of the duty prescribed.
2. The next thing we meet withal in the words is the persons to
whom this duty is prescribed, and that is expressed in the word " Ye,"
in the original included in the verb, Suvurovn, "if ye mortify;" — that is,
ye believers; ye to whom "there is no condemnation," verse 1; ye
that are " not in the flesh, but in the Spirit," verse 9; who are "quick-
ened by the Spirit of Christ," verses 10, 11; to you is this duty pre-
scribed. The pressing of this duty immediately on any other is a
notable fruit of that superstition and self-righteousness that the world
ROMANS YIII. 13 EXPLAINED. 7
is fall of, — the great work and design of devout men ignorant of tlie
gospel, Horn. x. 3, 4; John xv. 5. Now, this description of the
persons, in conjunction with the prescription of the duty, is the main
foundation of the ensuing discourse, as it lies in this thesis or pro-
position : —
Tlie choicest believers, who are assuredly freed from the condemn-
i. H g power of sin, ought yet to make it their business all their days
to mortify the indwelling power of sin.
3. The principal efficient cause of the performance of this duty is
the Spirit: E/ b\ Tl^sC^an, — " If b}r the Spirit," The Spirit here is the
Spirit mentioned verse 11, the Spirit of Christ, the Spirit of God,
that "dwells in us/' verse 9, that "quickens us," verse 11; "the
Holy Ghost/' verse 14 j1 the "Spirit of adoption," verse 15 ; the Spirit
" that maketh intercession for us," verse 26. All other ways of mor-
tification are vain, all helps leave us helpless; it must he done by the
Spirit Men, as the apostle intimates, Rom. ix. 30-32, may attempt
this work on other principles, by means and advantages administered
on other accounts, as they always have done, and do : but, saith he,
" This is the work of the Spirit ; by him alone is it to be Wrought, and
by no other power is it to be brought about." Mortification from a
self-strength, carried on by wa)Ts of self-invention, unto the end of a
self-righteousness, is the soul and substance of all false religion in the
world. And this is a second principle of my ensuing discourse.
4. The duty itself, " Mortify the deeds of the body," is nextly to
be remarked.
Three things are here to be inquired into: — (1.) What is meant by
the body; (2.) What by the deeds of the body; (3.) What by mor-
tifying of them.
(1.) The body in the close of the verse is the same with the flesh
in the beginning: " If ye live after the flesh ye shall die; but if ye
.... mortify the deeds of the body," — that is, of the flesh. It is that
which the apostle hath all along discoursed of under the name of the
flesh; which is evident from the prosecution of the antithesis between
the Spirit and the flesh, before and after. The body, then, here is
taken for that corruption and depravity of our natures whereof the
body, in a great part, is the seat and instrument, the very members
of the body being made servants unto unrighteousness thereby, Rom.
vi. 19. It is indwelling sin, the corrupted flesh or lust, that is in-
tended. Many reasons might be given of this nietonymical expres-
sion, that I shall not now insist on. The "body" here is the same with
TaXailg uVfyutiro^, and cw/xa ty^ a,aa;-/aj, the " old man," and the
" body of sin," Rom. vi. 6 ; or it may synecdochically express the
1 There seems to be an oversight here, as the expression " Holy Ghost" does not occur
in the Terse cited. — Ed.
8 MORTIFICATION OF SIN IN BELIEVERS.
whole person considered as corrupted, and the seat of lusts and dis-
tempered affections.
(2.) The deeds of the body. The word is rrpa^ag, which, indeed,
denoteth the outward actions chiefly, " the works of the flesh," as
they are called, ra spy a rSfc eapxog, Gal. v. 19; which are the1"? said
to be 'l manifest," and are enumerated. Now, though the outward
deeds are here only expressed, yet the inward and next causes are
chiefly intended; the " axe is to be laid to the root of the tree," —
the deeds of the flesh are to be mortified in their causes, from whence
they spring. The apostle calls them deeds, as that which every lust
tends unto ; though it do but conceive and prove abortive, it aims to
bring forth a perfect sin.
Having, both in the seventh and the beginning of this chapter,
treated of indwelling lust and sin as the fountain and principle of all
sinful actions, he here mentions its destruction under the name of
the effects which it doth produce. Upd^sig rod euiparog are, as much as
(ppovq/jba, Ti\g aapxog, Rom. viii. 6, the " wisdom of the flesh," by a me-
tonymy of the same nature with the former; or as the vadri/zara and
evi6u/i,iai, the " passions and lusts of the flesh," Gal. v. 24, whence the
deeds and fruits of it do arise; and in this sense is the body used,
Rom. viii. 10: " The body is dead because of sin."
(3.) To mortify. E/ Savarovrs, — " If ye put to death ;" a metaphori-
cal expression, taken from the putting of any living thing to death.
To kill a man, or any other living thing, is to take away the principle
of all his strength, vigour, and power, so that he cannot act or exert,
or put forth any proper actings of his own; so it is in this case. In-
dwelling sin is compared to a person, a living person, called " the
old man," with his faculties, and properties, his wisdom, craft, sub-
tlety, strength; this, says the apostle, must be killed, put to death,
mortified, — that is, have its power, life, vigour, and strength, to pro-
duce its effects, taken away by the Spirit. It is, indeed, merito-
riously, and by way of example, utterly mortified and slain by the
cross of Christ ; and the "old man" is thence said to be " crucified with
Christ," Rom. vi. 6, and ourselves to be " dead " with him, verse 8,
and really initially in regeneration, Rom. vi 3-5, when a principle
contrary to it, and destructive of it, Gal. v. 1 7, is planted in our
hearts; but the whole work is by degrees to be carried on towards
perfection all our days. Of this more in the process of our discourse.
The intendment of the apostle in this prescription of the duty men-
tioned is, — that the mortification of indwelling sin remaining in our
mortal bodies, that it may not have life and power to bring forth
the works or deeds of the flesh is the constant duty of believers.
5. The promise unto this duty is life: "Ye shall live." The life
promised is opposed to the death threatened in the clause foregoing,
THE DUTY OF THE BEST BELIEVEES. 9
"If ye live after the flesh, ye shall die;" which the same apostle
expresseth, " Ye shall of the flesh reap corruption," Gal. vi. 8, or de-
struction from God. Now, perhaps the word may not only intend
eternal life, but also the spiritual life in Christ, which here we have ;
not as to the essence and being of it, which is already enjoyed by
believers, but as to the joy, comfort, and vigour of it : as the apostle
says in another case, " Now I live, if ye stand fast," 1 Thess. hi. 8 ;
— " Now my life will do me good; I shall have joy and comfort with
my life;" — "Ye shall live, lead a good, vigorous, comfortable, spiritual
life whilst you are here, and obtain eternal life hereafter."
Supposing what was said before of the connection between mor-
tification and eternal life, as of means and end, I shall add only, as
a second motive to the duty prescribed, that, —
The vigour, and power, and comfort of our spiritual life depends
on the mortification of the deeds of the flesh.
CHAPTER IL
The principal assertion concerning the necessity of mortification proposed to con-
firmation— Mortification the duty of the best believers, Col. iii. 5 ; 1 Cor.
ix. 27 — Indwelling sin always abides; no perfection in this life, Phil. iii. 12;
1 Cor. xiii. 12; 2 Pet. iii. 18; Gal. v. 17, etc. — The activity of abiding sin
in believers, Rom. vii. 23 ; James iv. 5 ; Heb. xii. 1 — Its fruitfulness and
tendency — Every lust aims at the height in its kind— The Spirit and new
nature given to contend against indwelling sin, Gal. v. 17; 2 Pet. i. 4, 5;
Rom. vii. 23— The fearful issue of the neglect of mortification, Rev. iii. 2;
Heb. iii. 13— The first general principle of the whole discourse hence con-
firmed— Want of this duty lamented.
Having laid this foundation, a brief confirmation of the fore-men-
tioned principal deductions will lead me to what I chiefly intend, —
I. That the choicest believers, who are assuredly freed from the
condemning power of sin, ought yet to make it ilieir business all
their days to mortify the indwelling power of sin.
So the apostle, Col. iii. o, " Mortify therefore your members which
are upon the earth." Whom speaks he to? Such as were " risen with
Christ," verse 1 ; such as were " dead " with him, verse 3 ; such as
whose life Christ was, and who should " appear with him in glory,"
verse 4. Do you mortify; do you make it your daily work; be always
at it whilst you live; cease not a day from this work; be killing
sin or it will be killing you. Your being dead with Christ virtually,
your being quickened with him, wall not excuse you from this work.
And our Saviour tells us how his Father deals with every branch in
10 MORTIFICATION OF SIN IN BELIEVERS.
him that beareth fruit, every true and living branch. " He purgeth
it, that it may bring forth more fruit," John xv. 2. He prunes it,
and that not for a day or two, but whilst it is a branch in this World.
And the apostle tells you what was his practice, 1 Cor. ix. 27, "I
keep under my body, and bring it into subjection." " I do it/' saith
he, " daily; it is the work of my life: I omit it not; this is my busi-
ness." And if this were the work and business of Paul, who was so
incomparably exalted in grace, revelations, enjoyments, privileges,
consolations, above the ordinary measure of believers, where may we
possibly bottom an exemption from this work and duty whilst we
are in this world? Some brief account of the reasons hereof may be
given : —
1. Indwelling sin always abides whilst we are in this world; there-
fore it is always to be mortified. The vain, foolish, and ignorant
disputes of men about perfect keeping the commands of God, of
perfection in this life, of being wholly and perfectly dead to sin, I
meddle not now with. It is more than probable that the men of
those abominations never knew what belonged to the keeping of any
one of God's commands, and are so much below perfection of de-
grees, that they never attained to a perfection of parts in obedience
or universal obedience in sincerity. And, therefore, many in our
days who have talked of perfection have been wiser, and have
affirmed it to consist in knowing no difference between good and
evil. Not that they are perfect in the things we call good, but that
all is alike to them, and the height of wickedness is their perfection.
Others who have found out a new way to it, by denying original, in-
dwelling sin, and attempering the spirituality of the law of God unto
men's carnal hearts, as they have sufficiently discovered themselves
to be ignorant of the life of Christ and the power of it in believers,
so they have invented a new righteousness that the gospel knows not
of, being vainly puffed up by their fleshly minds. For us, who dare
not be wise above what is written, nor boast by other men's lines of
what God hath not done for us, we say that indwelling sin lives in
us, in some measure and degree, whilst we are in this world. We
dare not speak as " though we had already attained, or were already
perfect " Phil. iii. 12. Our "inward man is to be renewed day by day"
whilst here we live, 2 Cor. iv. 1 G ; and according to the renovations
of the new are the breaches and decays of the old. Whilst we are
here we "know but in part," 1 Cor. xiii. 12, having a remaining
darkness to be gradually removed by our " growth in the knowledge
of our Lord Jesus Christ," 2 Pet. iii. 18; and "the flesh Lutietb
against the Spirit, so that we cannot do the things that we would,"
Gal. v. 1 7 : and are therefore defective in our obedience as well as in
our light, 1 John L 8. We have a " body of death," Rom. vii. 2-1;
CONTINUANCE AND ACTIVITY OF INDW ELLING SIN. 1 1
from whence we are not delivered but by the death of our bodies,
Phil, iii 21. Now, it being our duty to mortify, to be killing of sin
whilst it is in us, we must be at work. He that is appointed to kill
an enemy, if he leave striking before the other ceases living, doth
but half his work, GaL vi. 9; Heb. xii. 1; 2 Cor. vii. 1.
2. Sin doth not only still abide in us, but is still acting, still
labouring to bring forth the deeds of the flesh. When sin lets us
alone we may let sin alone ; but as sin is never less quiet than when
it seems to be most quiet, and its waters are for the most part deep
when they are still, so ought our contrivances against it to be vigorous
at all times and in all conditions, even where there is least suspicion.
Sin doth not only abide in us, but " the law of the members is still
rebelling against the law of the mind/' Rom. vii. 23; and " the spirit
that dwells in us lusteth to envy," James iv. 5. It is always in con-
tinual work; "the flesh lusteth against the Spirit," Gal. v. 17; lust
is still tempting and conceiving sin, James L 14; in every moral ac-
tion it is always either inclining to evil, or hindering from that which
is good, or disframing the Spirit from communion with God. It in-
clines to evil. " The evil which I would not, that I do," saith the
apostle, Rom. vii 19. Whence is that? Why, " Because in me (that
is, in my flesh) dwelleth no good thing." And it hinders from good :
" The good that I would do, that I do not," verse 19; — "Upon the
same account, either I do it not, or not as I should ; all my holy things
being defiled by this sin." "The flesh lusteth against the Spirit, so that
ye cannot do the things that ye would," Gal. v. 17. And it unframes
our spirit, and thence is called " The sin that so easily besets us,"
Heb. xii 1 ; on which account are those grievous complaints that the
apostle makes of it, Rom. vii So that sin is always acting, always
conceiving, always seducing and tempting. Who can say that he
had ever any thing to do with God or for God, that indwelling
sin had not a hand in the corrupting of what he did? And this
trade will it drive more or less all our days. If, then, sin will be
always acting, if we be not always mortifying, we are lost creatures.
He that stands still and suffers his enemies to double blows upon
him without resistance, will undoubtedly be conquered in the issue.
If sin be subtle, watchful, strong, and always at work in the business
of killing our souls, and we be slothful, negligent, foolish, in pro-
ceeding to the ruin thereof, can we expect a comfortable event?
There is not a day but sin foils or is foiled, prevails or is prevailed
on; and it will be so whilst we live in this world.
I shall discharge him from this duty who can bring sin to a com-
position, to a cessation of anus in this warfare; if it will spare him
any one day, in any one duty (provided he be a person that is ac-
quainted with the spirituality of obedience and the subtlety of sin),
12 MORTIFICATION OF SIN IN BELIEVERS.
let him say to his soul, as to this duty, " Soul, take thy rest." The
saints, whose souls breathe after deliverance from its perplexing re-
bellion, know there is no safety against it but in a constant warfare.
S. Sin will not only be striving, acting, rebelling, troubling, dis-
quieting, but if let alone, if not continually mortified, it will bring
forth great, cursed, scandalous, soid-destroying sins. The apostle
tells us what the works and fruits of it are, Gal. v. 19-21, " The
works of the flesh are manifest, which are, adultery, fornication, un-
cleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emu-
lations, wrath, strife, seditions, heresies, envyings, murders, drunken-
ness, revellings, and such like." You know what it did in David and
sundry others. Sin aims always at the utmost; every time it rises up
to tempt or entice, might it have its own course, it would go out to the
utmost sin in that kind. Every unclean thought or glance would be
adultery if it could ; every covetous desire would be oppression, every
thought of unbelief would be atheism, might it grow to its head.
Men may come to that, that sin may not be heard speaking a scan-
dalous word in their hearts, — that is, provoking to any great sin with
scandal in its mouth; but yet every rise of lust, might it have its
course, would come to the height of villany: it is like the grave, that
is never satisfied. And herein lies no small share of the deceitful -
ness of sin, by which it prevails to the hardening of men, and so to
their ruin, Heb. iii. 13, — it is modest, as it were, in its first motions
and proposals, but having once got footing in the heart by them, it
constantly makes good its ground, and presseth on to some farther
degrees in the same kind. This new acting and pressing forward
makes the soul take little notice of what an entrance to a falling off
from God is already made ; it thinks all is indifferent well if there be
no farther progress; and so far as the soul is made insensible of any
sin, — that is, as to such a sense as the gospel requireth, — so far it is
hardened: but sin is still pressing forward, and that because it hath
no bounds but utter relinquishment of God and opposition to him ;
that it proceeds towards its height by degrees, making good the
ground it hath got by hardness, is not from its nature, but its deceit-
fulness. Now nothing can prevent this but mortification ; that withers
the root and strikes at the head of sin every hour, so that whatever it
aims at it is crossed in. There is not the best saint in the world but,
if he should give over this duty, would fall into as many cursed sins
as ever any did of his kind.
4. This is one main reason why the Spirit and the new nature is
given unto us, — that we may have a principle within whereby to op-
pose sin and lust. " The flesh lusteth against the Spirit." Well ! and
what then? Why, " The Spirit also lusteth against the flesh," Gal. v.
1 7. There is a propensity in the Spirit, or spiritual new nature, to
EVIL OF NEGLECTING THE DUTY. ] 3
be acting against the flesh, as well as in the flesh to be acting against
the Spirit: so 2 Pet. i. 4, 5. It is our participation of the divine
nature that gives us an escape from the pollutions that are in the
world through lust; and, Rom. vii. 23, there is a law of the mind, as
well as a law of the members. Now this is, first, the most unjust
and unreasonable thing in the world, when two combatants are en-
gaged, to bind one and keep him up from doing his utmost, and to
leave the other at liberty to wound him at his pleasure; and, secondly,
the foolishest thing in the world to bind him who fights for our eternal
condition, [salvation?] and to let him alone who seeks and violently
attempts our everlasting ruin. The contest is for our lives and souls.
Not to be daily employing the Spirit and new nature for the mortify-
ing of sin, is to neglect that excellent succour which God hath given
us against our greatest enemy. If we neglect to make use of what we
have received, God may justly hold his hand from giving us more.
His graces, as well as his gifts, are bestowed on us to use, exercise,
and trade with. Not to be daily mortifying sin, is to sin against the
goodness, kindness, wisdom, grace, and love of God, who hath fur-
nished us with a principle of doing it.
5. Negligence in this duty casts the soul into a perfect contrary
condition to that which the apostle affirms was his, 2 Cor. iv. 16,
" Though our outward man perish, yet the inward man is renewed day
by day.'" In these the inward man perisheth, and the outward man is
renewed day by day. Sin is as the house of David, and grace as the
house of Saul. Exercise and success are the two main cherishers of
grace in the heart; when it is suffered to lie still, it withers and de-
cays: the things of it are ready to die, Rev. iii. 2; and sin gets ground
towards the hardening of the heart, Heb. hi. 13. This is that which I
intend : by the omission of this duty grace withers, lust flourisheth, and
the frame of the heart grows worse and worse; and the Lord knows
what desperate and fearful issues it hath had with many. Where
sin, through the neglect of mortification, gets a considerable victory,
it breaks the bones of the soul, Ps. xxxi. 10, li. 8, and makes a man
weak, sick, and ready to die, Ps. xxxviii. 3-5, so that he cannot look
up, Ps. xL 12, Isa. xxxiiL 24; and when poor creatures will take
blow after blow, wound after wound, foil after foil, and never rouse
up themselves to a vigorous opposition, can they expect any thing
but to be hardened through the deceitfulness of sin, and that their
souls should bleed to death ? 2 John 8. Indeed, it is a sad thing to
consider the fearful issues of this neglect, which lie under our eyes
every day. See we not those, whom we knew humble, melting,
broken-hearted Christians, tender and fearful to offend, zealous for
God and all his ways, his Sabbaths and ordinances, grown, through a
neglect of watching unto this duty, earthly, carnal, cold, wrathful,
14 MORTIFICATION OF SIN IN BELIEVERS.
complying with the men of the world and things of the world, to the
scandal of religion and the fearful temptation of them that know
them ? The truth is, what between placing mortification in a rigid,
stubborn frame of spirit, which is for the most part earthly, legal,
censorious, partial, consistent with wrath, envy, malice, pride, on the
one hand, and pretences of liberty, grace, and I know not what, on
the other, true evangelical mortification is almost lost amongst us : of
which afterward.
6. It is our duty to be "perfecting holiness in the fear of God,"
2 Cor. vii. 1 ; to be " growing in grace " every day, 1 Pet. ii. 2,
2 Pet. hi. 18; to be "renewing our inward man day by day," 2 Cor.
iv. 16. Now, this cannot be done without the daily mortifying of
sin. Sin sets its strength against every act of holiness, and against
every degree we grow to. Let not that man think he makes any
progress in holiness who walks not over the bellies of his lusts. He
who doth not kill sin in his way takes no steps towards his journey's
end. He who finds not opposition from it, and who sets not himself in.
every particular to its mortification, is at peace with it, not dying to it.
This, then, is the first general principle of our ensuing discourse :
Notwithstanding the meritorious mortifi cation, if I may so speak, of
all and every sin in the cross of Christ; notwithstanding the real
foundation of universal mortification laid in. our first conversion, by
conviction of sin, humiliation for sin, and the implantation of a new
principle opposite to it and destructive of it; — yet sin doth so remain,
so act and work in the best of believers, whilst they live in this.
world, that the constant daily mortification of it is all their days in-
cumbent on them. Before I proceed to the consideration of the next
principle, I cannot but by the way complain of many professors of
these days, who, instead of bringing forth such great and evident
fruits of mortification as are expected, scarce bear any leaves of it.
There is, indeed, a broad light fallen upon the men of this genera-
tion, and together therewith many spiritual gifts communicated,
which, with some other considerations, have wonderfully enlarged the
bounds of professors and profession; both they and it are exceedingly
multiplied and increased. Hence there is a noise of religion and re-
ligious duties in every corner, preaching in abundance, — and that not
in an empty, light, trivial, and vain manner, as formerly, but to a
good proportion of a spiritual gift, — so that if you will measure the
number of believers by light, gifts, and profession, the church may
li.-i.\ e cause to say, " Who hath born me all these?" But now if you
will take the measure of them by this great discriminating grace of
Christians, perhaps you will find their number not so multiplied.
Where almost is that pnoftesor who owes his conversion to these daws
of light, and so talks and professes at such a rate of spirituality as
EVIL OF NEGLECTING THE DUTY. 15
few in former days were, in any measure, acquainted with (I will not
judge them, but perhaps boasting what the Lord hath done in them ,
that doth not give evidence of a miserably unmortified heart? If
vain spending of time, idleness, unprofitableness in men's places, envy,
strife, variance, emulations, wrath, pride, world liness, selfishness,
1 Cor. i, be badges of Christians, we have them on us and amongst
us in abundance. And if it be so with them who have much light,
and which, we hope, is saving, what shall we say of some who would
be accounted religious and yet despise gospel light, and for the duty
we have in hand, know no more of it but what consists in men's de-
nying themselves sometimes in outward enjoyments, which is one of
the outmost branches of it, which yet they will seldom practise? The
good Lord send out a spirit of mortification to cure our distempers,
or we are in a sad condition!
There are two evils which certainly attend every unmortified pro-
fessor;— the first, in himself; the other, in respect of others: —
1. In himself. Let him pretend what he will, he hath slight
thoughts of sin; at least, of sins of daily infirmity. The root of an
unmortified course is the digestion of sin without bitterness in the
heart. When a man hath confirmed his imagination to such an ap-
prehension of grace and mercy as to be able, without bitterness, to
swallow and digest daily sins, that man is at the veiy brink of turn-
ing the grace of God into lasciviousness, and being hardened by the
deceitfulness of sin. Neither is there a greater evidence of a false
and rotten heart in the world than to drive such a trade. To use
the blood of Christ, which is given to cleanse us, 1 John i. 7, Tit.
ii. 14; the exaltation of Christ, which is to give us repentance, Acts
v. 31; the doctrine of grace, which teaches us to deny all ungodli-
ness, Tit. ii 11, 12, to countenance sin, is a rebellion that in the issue
will break the bones. At this door have gone out from us most of
the professors that have apostatized in the days wherein we live. For
a while they were most of them under convictions; these kept them
unto duties, and brought them to profession; so they "escaped the
pollutions that are in the world, through the knowledge of our Lord
Jesus Christ," 2 Pet. ii. 20: but having got an acquaintance with
the doctrine of the gospel, and being weary of duty, for which they
had no principle, they began to countenance themselves in manifold
neglects from the doctrine of grace. Now, when once this evil had
laid hold of them, they speedily tumbled into perdition.
2. To others. It hath an evil influence on them on a twofold
account: —
(1.) It hardens them, by begetting in them a persuasion that they
are in as good condition as the best professors. Whatever they see
in them is so stained for want of this mortification that it is of no
16 MORTIFICATION OF SIN IN BELIEVERS.
value with them. They have a zeal for religion ; but it is accom-
panied with want of forbearance and universal righteousness. They
deny prodigality, but with worldliness ; they separate from the world,
but live wholly to themselves, taking no care to exercise loving-kind-
ness in the earth ; or they talk spiritually, and live vainly ; mention
communion with God, and are every way conformed to the world ;
boasting of forgiveness of sin, and never forgiving others. And with
such considerations do poor creatures harden their hearts in their
unregeneracy.
(2.) They deceive them, in making them believe that if they can
come up to their condition it shall be well with them; and so it
grows an easy thing to have the great temptation of repute in reli-
gion to wrestle withal, when they may go far beyond them as to
what appears in them, and yet come short of eternal life. But of these
things and all the evils of unmortifled walking, afterward.
CHAPTER III.
The second general principle of the means of mortification proposed to confirma-
tion—The Spirit the only author of this work— Vanity of popish mortifica-
tion discovered — Many means of it used by them not appointed of God —
Those appointed by him abused— The mistakes of others in this business —
The Spirit is promised believers for this work, Ezek. xi. 19, xxxvi. 26 — All
that we receive from Christ is by the Spirit — How the Spirit mortifies sin —
Gal. v. 19-23— The several ways of his operation to this end proposed — How
his work and our duty.
The next principle relates to the great sovereign cause of the mor-
tification treated of; which, in the words laid for the foundation of
this discourse, is said to be the Spirit, — that is, the Holy Ghost, as
was evinced.
II. He only is sufficient for this work ; all ways and means
without him are as a thing of nought; and he is the great efficient
of it, — he works in us as he pleases.
1. In vain do men seek other remedies; they shall not be healed
by them. What several ways have been prescribed for this, to have
sin mortified, is known. The greatest part of popish religion, of that
which looks most like religion in their profession, consists in mis-
taken ways and means of mortification. This is the pretence of their
rough garments, whereby they deceive. Their vows, orders, fastings,
penances, are all built on this ground; they are all for the mortify-
ing of sin. Their preachings, sermons, and books of devotion, they
SPURIOUS MORTIFICATION OF SIN. 1 7
look all this way. Hence, those who interpret the locusts that came
out of the bottomless pit, Rev. ix. 3, to he the friars of the Romish
church, who are said to torment men, so " that they should seek
death and not find it," verse 6, think that they did it by their sting-
ing sermons, whereby they convinced them of sin, but being not able
to discover the remedy for the healing and mortifying of it, they kept
them in such perpetual anguish and terror, and such trouble in their
consciences, that they desired to die. This, I say, is the substance
and glory of their religion ; but what with their labouring to mortify
dead creatures, ignorant of the nature and end of the work, — what
with the poison they mixed with it, in their persuasion of its merit,
yea, supererogation (as they style their unnecessary merit, with a
proud, barbarous title), — their glory is their shame: but of them and
their mortification more afterward, chap. vii.
That the ways and means to be used for the mortification of sin
invented by them are still insisted on and prescribed, for the same
end, by some who should have more light and knowledge of the
gospel, is known. Such directions to this purpose have of late been
given by some, and are greedily catched at by others professing them-
selves Protestants, as might have become popish devotionists three
or four hundred years ago. Such outside endeavours, such bodily
exercises, such self-performances, such merely legal duties, without
the least mention of Christ or his Spirit, are varnished over with
swelling words of vanity, for the only means and expedients for the
mortification of sin, as discover a deep-rooted unacquaintedness with
the power of God and mystery of the gospel. The consideration
hereof was one motive to the publishing of this plain discourse.
Now, the reasons why the Papists can never, with all their endea-
vours, truly mortify any one sin, amongst others, are, —
(1.) Because many of the ways and means they use and insist
upon for this end were never appointed of God for that purpose.
(Now, there is nothing in religion that hath any efficacy for compass-
ing an end, but it hath it from God's appointment of it to that pur-
pose.) Such as these are their rough garments, their vows, penances,
disciplines, their course of monastical life, and the like ; concerning
all which God will say, " Who hath required these things at your
hand?" and, "In vain do ye worship me, teaching for doctrines
the traditions of men." Of the same nature are sundry self- vexations
insisted on by others.
(2.) Because those things that are appointed of God as means are
not used by them in their due place and order, — such as are praying,
fasting, watching, meditation, and the like. These have their use in
the business in hand ; but whereas they are all to be looked on as
streams, they look on them as the fountain, Yv hereas they effect and
VOL. VL %
18 MORTIFICATION OF SIN IN BELIEVERS.
accomplish the end as means only, subordinate to the Spirit and
faith, they look on them to do it by virtue of the work wrought. If
they fast so much, and pray so much, and keep their hours and
times, the work is done. As the apostle says of some in another case,
" They are always learning, never coming to the knowledge of the
truth ;" so they are always mortifying, but never come to any sound
mortification. In a word, they have sundry means to mortify the
natural man, as to the natural life here we lead ; none to mortify lust
or corruption.
This is the general mistake of men ignorant of the gospel about
this thing; and it lies at the bottom of very much of that supersti-
tion and will-worship that hath been brought into the world. What
horrible self- macerations were practised by some of the ancient
authors of monastical devotion! what violence did they offer to na-
ture! what extremity of sufferings did they put themselves upon!
Search their ways and principles to the bottom, and you will find
that it had no other root but this mistake, namely, that attempting
rigid mortification, they fell upon the natural man instead of the cor-
rupt old man, — upon the body wherein we live instead of the body of
death.
Neither will the natural Popery that is in others do it. Men are
galled with the guilt of a sin that hath prevailed over them; they in-
stantly promise to themselves and God that they will do so no more;
they watch over themselves, and pray for a season, until this heat
waxes cold, and the sense of sin is worn off: and so mortification goes
also, and sin returns to its former dominion. Duties are excellent
food for an unhealthy soul; they are no physic for a sick soul. He
that turns his meat into his medicine must expect no great operation.
Spiritually sick men cannot sweat out their distemper with working.
But this is the way of men who deceive their own souls; as we shall
see afterward.
That none of these ways are sufficient is evident from the nature of
the work itself that is to be done ; it is a work that requires so many
concurrent actings in it as no self-endeavour can reach unto, and
is of that kind that an almighty energy is necessary for its accom-
plishment; as shall be afterward manifested.
2. It is, then, the work of the Spirit. For, —
(1.) He is promised of God to be given unto us to do this work.
The taking away of the stony heart, — that is, the stubborn, proud,
rebellious, unbelieving heart, — is in general the work of mortification
that we treat of. Now this is still promised to be done by the Spirit,
Ezek. xi. 19, xxxvi. 26, "I will give my Spirit, and take away the
stony heart;" and by the Spirit of God is this work wrought when
all means fail, Isa. lvii. 17, 18.
WORK OF THE SPIRIT IX MORTIFICATION. 19
(2.) We have all our mortification from the gift of Christ, and all
the gifts of Christ are communicated to us and given us by the Spirit
of Christ : " Without Christ we can do nothing," John xv. 5. All
communications of supplies and relief, in the beginnings, increasings,
actings of any grace whatever, from him, are by the Spirit, by whom
he alone works in and upon believers. From him we have our mor-
tification : " He is exalted and made a Prince and a Saviour, to give
repentance unto us," Acts v. 31 ; and of our repentance our mortifi-
cation is no small portion. How doth he do it? Having " received
the promise of the Holy Ghost," he sends him abroad for that end,
Acts ii. 33. You know the manifold promises he made of sending
the Spirit, as Tertullian speaks, " Yicariam navare operam," to do
the works that he had to accomplish in us.
The resolution of one or two questions will now lead me nearer to
what I principally intend.
The first is, How doth the Spirit mortify sin?'
I answer, in general, three ways : —
[1.] By causing our hearts to abound in grace and the fruits that
are contrary to the flesh, and the fruits thereof and principles of
them. So the apostle opposes the fruits of the flesh and of the
Spirit : " The fruits of the flesh," says he, " are so and so," Gal. v.
19-21 ; " but," says he, " the fruits of the Spirit are quite contrary,
quite of another sort," verses 22, 23. Yea; but what if these are in
us and do abound, may not the other abound also? No, says he,
verse 24, " They that are Christ's have crucified the flesh with the
affections and lusts." But how? Why, verse 25, " By living in the
Spirit and walking after the Spirit;" — that is, by the abounding of
these graces of the Spirit in us, and walking according to them. For,
saith the apostle, " These are contrary one to another," verse 1 7 ; so
that they cannot both be in the same subject, in any intense or high
degree. This " renewing of us by the Holy Ghost," as it is called,
Tit. hi. 5, is one great way of mortification; he causes us to grow,
thrive, flourish, and abound in those graces which are contrary, op-
posite, and destructive to all the fruits of the flesh, and to the quiet
or thriving of indwelling sin itself.
[2.] By a real physical efficiency on the root and habit of sin, for
the weakening, destroying, and taking it away. Hence he is called
a " Spirit of judgment and burning," Isa. iv. 4, really consuming and
destroying our lusts. He takes away the stony heart by an almighty
efficiency; for as he begins the work as to its kind, so he carries it on
as to its degrees. He is the fire which burns up the very root of lust.
[3.] He brings the cross of Christ into the heart of a sinner by
faith, and gives us communion with Christ in his death, and fellow-
ship in his sufferings : of the manner whereof more afterward.
20 MORTIFICATION OF SIN IN BELIEVERS.
Secondly. If this be the work of the Spirit alone, how is it that
we are exhorted to it? — seeing the Spirit of God only can do it, let
the work be left wholly to him.
[1.] It is no otherwise the work of the Spirit but as all graces and
good works which are in us are his. He " works in us to will and to
do of his own good pleasure," Phil. ii. 1 3 ; he works " all our works
in us," Isa. xxvi. 12, — " the work of faith with power," 2 Thess. i. 11,
Col. ii. 12; he causes us to pray, and is a "Spirit of supplication,"
Rom. viii. 26, Zecb. xii. 10; and yet we are exhorted, and are to
be exhorted, to all these.
[2.] He doth not so work our mortification in us as not to keep it
still an act of our obedience. The Holy Ghost works in us and upon
us, as we are fit to be wrought in and upon; that is, so as to preserve
our own liberty and free obedience. He works upon our understand-
ings, wills, consciences, and affections, agreeably to their own natures ;
he works in us and with us, not against us or without us; so that his
assistance is an encouragement as to the facilitating of the work, and
no occasion of neglect as to the work itself. And, indeed, I might
here bewail the endless, foolish labour of poor souls, who, being con-
vinced of sin, and not able to stand against the power of their con-
victions, do set themselves, by innumerable perplexing ways and
duties, to keep down sin, but, being strangers to the Spirit of God,
all in vain. They combat without victory, have war without peace,
and are in slavery all their days. They spend their strength for that
which is not bread, and their labour for that which profiteth not.
This is the saddest warfare that any poor creature can be engaged
in. A soul under the power of conviction from the law is pressed to
fight against sin, but hath no strength for the combat. They cannot
but fight, and they can never conquer; they are like men thrust on
the SAVord of enemies on purpose to be slain. The law drives them
on, and sin beats them back. Sometimes they think, indeed, that
they have foiled sin, when they have only raised a dust that they see
it not ; that is, they distemper their natural affections of fear, sor-
row, and anguish, which makes them believe that sin is conquered
when it is not touched. By that time they are cold, they must to
the battle again; and the lust which they thought to be slain ap-
pears to have had no wound.
And if the case be so sad with them who do labour and strive, and
yet enter not into the kingdom, what is their condition who despise
all this; who are perpetually under the power and dominion of
sin, and love to have it so; and are troubled at nothing, but that
they cannot make sufficient provision for the flesh, to fulfil the lusts
thereof ?
y
USEFULNESS OF MORTIFICATION. 21
CHAPTER IV.
The last principle; of the usefulness of mortification— The vigour and comfort of
our spiritual lives depend on our mortification — In what sense — Not abso-
lutely and necessarily; Ps. lxxxviii., Heman's condition— Not as on the next
and immediate cause — A3 a means ; by removing of the contrary — The des-
perate effects of any unmortified lust ; it weakens the soul, Ps. xxxviii. 3, 8,
sundry ways, and darkens it — All graces improved by the mortification of
sin — The best evidence of sincerity.
The last principle I shall insist on (omitting, first, the necessity
of mortification unto life, and, secondly, the certainty of life upon
mortification) is, —
III. That the life, vigour, and comfort of our spiritual life de-
pend much on our mortification of sin.
Strength and comfort, and power and peace, in our walking with
God, are the things of our desires. Were any of us asked seriously,
what it is that troubles us, we must refer it to one of these heads :
— either we want strength or power, vigour and life, in our obedi-
ence, in our walking with God; or we want peace, comfort, and con-
solation therein. "Whatever it is that may befall a believer that doth
not belong to one of these two heads, doth not deserve to be men-
tioned in the days of our complaints.
Now, all these do much depend on a constant course of mortifica-
tion, concerning which observe, —
1. I do not say they proceed from it, as though they were neces-
sarily tied to it. A man may be carried on in a constant course of
mortification all his days ; and yet perhaps never enjoy a good day of
peace and consolation. So it was with Heman, Ps. lxxxviii. ; his life
was a life of perpetual mortification and walking with God, yet terrors
and wounds were his portion all his days. But God singled out
Heman, a choice friend, to make him an example to them that after-
ward should be in distress. Canst thou complain if it be no other-
wise with thee than it was with Heman, that eminent servant of
God? and this shall be his praise to the end of the world. God makes
it his prerogative to speak peace and consolation, Isa, lvii. 18, 19.
" I will do that work," says God, " I will comfort him," verse 18.
But how? By an immediate work of the new creation: " I create it,"
says God. The use of means for the obtaining of peace is ours; the
bestowing of it is God's prerogative.
2. In the ways instituted by God for to give us life, vigour, courage,
and consolation, mortification is not one of the immediate causes of
it. They are the privileges of our adoption made known to our souls
that give us immediately these things. " The Spirit bearing witness
22 MORTIFICATION OF SIN IN BELIEVERS.
with our spirits that we are the children of God," giving us a new
name and a white stone, adoption and justification, — that is, as to
the sense and knowledge of them, — are the immediate causes (in the
hand of the Spirit) of these things. But this I say, —
3. In our ordinary walking with God, and in an ordinary course
of his dealing with us, the vigour and comfort of our spiritual lives
depend much on our mortification, not only as a " causa sine qua
non," but as a thing that hath an effectual influence thereinto. For, —
(1.) This alone keeps sin from depriving us of the one and the
other.
Every unmortified sin will certainly do two things: — [1.] It will
weaken the soul, and deprive it of its vigour. [2.] It will darken
the soul, and deprive it of its comfort and peace.
[1.] It weakens the soul, and deprives it of its strength. When
David had for a while harboured an unmortified lust in his heart, it
broke all his bones, and left him no spiritual strength ; hence he com-
plained that he was sick, weak, wounded, faint. " There is," saith he,
" no soundness in me," Ps. xxxviii. 3; " I am feeble and sore broken,"
verse 8; "yea, I cannot so much as look up," Ps. xl. 12. An un-
mortified lust will drink up the spirit, and all the vigour of the soul,
and weaken it for all duties. For, —
] st. It untunes and unframes the heart itself, by entangling its
affections. It diverts the heart from the spiritual frame that is re-
quired for vigorous communion with God ; it lays hold on the affec-
tions, rendering its object beloved and desirable, so expelling the love
of the Father, 1 John ii. 15, iii. 17; so that the soul cannot say up-
rightly and truly to God, " Thou art my portion," having something
else that it loves. Fear, desire, hope, which are the choice affections
of the soul, that should be full of God, will be one way or other en-
tangled with it.
Idly. It fills the thoughts with contrivances about it. Thoughts
are the great purveyors of the soul to bring in provision to satisfy its
affections ; and if sin remain unmortified in the heart, they must ever
and anon be making provision for the flesh, to fulfil the lusts there-
of. They must glaze, adorn, and dress the objects of the flesh, and
bring them home to give satisfaction ; and this they are able to do,
in the service of a defiled imagination, beyond all expression.
3e%. It breaks out and actually hinders duty. The ambitious
man must be studying, and the worldling must be working or con-
triving, and the sensual, vain person providing himself for vanity,
when they should be engaged in the worship of God
Were this my present business, to set forth the breaches, ruin,
weakness, desolations, that one unmortified lust will bring upon a
soul, this discourse must be extended much beyond my intendment.
USEFULNESS OF. MORTIFICATION. 23
[2.] As sin weakens, so it darkens the soul. It is a cloud, a thick
cloud, that spreads itself over the face of the soul, and intercepts all
the Learns of God's love and favour. It takes away all sense of the
privilege of our adoption ; and if the soul begins to gather up thoughts
of consolation, sin quickly scatters them : of which afterward.
Now, in this regard doth the vigour and power of our spiritual
life depend on our mortification: It is the only means of the re-
moval of that which will allow us neither the one nor the other.
Men that are sick and wounded under the power of lust make many
applications for help ; they cry to God when the perplexity of their
thoughts overwhelms them, even to God do they cry, but are not
delivered; in vain do they use many remedies, — " they shall not be
healed/' So, Hos. v. 13, " Ephraim saw his sickness, and Judah his
wound," and attempted sundry remedies: nothing will do until they
come (verse 15) to "acknowledge their offence." Men may see their
sickness and wounds, but yet, if they make not due applications, their
cure will not be effected.
(2.) Mortification prunes all the graces of God, and makes room
for them in our hearts to grow. The life and vigour of our spiritual
lives consists in the vigour and flourishing of the plants of grace in
our hearts. Now, as you may see in a garden, let there be a pre-
cious herb planted, and let the ground be untilled, and weeds grow
about it, perhaps it will live still, but be a poor, withering, unuseful
thing. You must look and search for it, and sometimes can scarce
find it; and when you do, you can scarce know it, whether it be the
plant you look for or no ; and suppose it be, you can make no use of
it at all. When, let another of the same kind be set in the ground,
naturally as barren and bad as the other, but let it be well weeded,
and every thing that is noxious and hurtful removed from it, — it flou-
rishes and thrives; you may see it at first look into the garden, and
have it for your use when you please. So it is with the graces of the
Spirit that are planted in our hearts. That is true ; they are still,
they abide in a heart where there is some neglect of mortification;
but they are ready to die, Rev. iii 2, they are withering and decay-
ing. The heart is like the sluggard's field, — so overgrown with weeds
that you can scarce see the good corn. Such a man may search for
faith, love, and zeal, and scarce be able to find any; and if he do dis-
cover that these graces are there yet alive aud sincere, yet they are
so weak, so clogged with lusts, that they are of very little use; they
remain, indeed, but are ready to die. But now let the heart be
cleansed by mortification, the weeds of lust constantly and daily
rooted up (as they spring daily, nature being their proper soil), let
room be made for grace to thrive and flourish, — how will every grace
act its part, and be ready for every use and purpose!
24 MORTIFICATION OF STN IN BELIEVERS.
(3.) As to our peace ; as there is nothing that hath any evidence
of sincerity without it, so I know nothing that hath such an evidence
of sincerity in it ; — which is no small foundation of our peace. Mor-
tification is the souls vigorous opposition to self, wherein sincerity
is most evident.
CHAPTER V.
The principal intendment of the whole discourse proposed — The first main case of
conscience stated — What it is to mortify any sin, negatively considered — Not
the utter destruction of it in this life — Not the dissimulation of it — Not the
improvement of any natural principle — Not the diversion of it — Not an occa-
sional conquest — Occasional conquests of sin, what and when ; upon the
eruption of sin ; in time of danger or trouble.
These things being premised, I come to my principal intention, of
handling some questions or practical cases that present themselves in
this business of mortification of sin in believers.
The first, which is the head of all the rest, and whereunto they
are reduced, may be considered as lying under the ensuing pro-
posal : —
Suppose a man to be a true believer, and yet finds in himself a
powerful indwelling sin, leading him captive to the law of it, consum-
ing his heart with trouble, perplexing his thoughts, weakening his
soul as to duties of communion with God, disquieting him as to peace,
and perhaps defiling his conscience, and exposing him to hardening
through the deceitfulness of sin, — what shall he do? what course
shall he take and insist on for the mortification of this sin, lust, dis-
temper, or corruption, to such a degree as that, though it be not
utterly destroyed, yet, in his contest with it, he may be enabled to
keep up power, strength, and peace in communion with God?
In answer to this important inquiry, I shall do these things: — ■
I. Show what it is to mortify any sin, and that both negatively
and positively, that we be not mistaken in the foundation.
II. Give general directions for such things as without which it
will be utterly impossible for any one to get any sin truly and spi-
ritually mortified.
III. Draw out the particulars whereby this is to be done; in the
whole carrying on this consideration, that it is not of the doctrine of
mortification in general, but only in reference to the particular case
before proposed, that I am treating.
I. 1. (1.) To mortify a sin is not utterly to kill, root it out, and
MORTIFICATION NEGATIVELY CONSIDERED. 25
destroy it, that it should have no more hold at all nor residence in our
hearts. It is true this is that which is aimed at ; but this is not in this
life to be accomplished. There is no man that truly sets himself to
mortify any sin, but he aims at, intends, desires its utter destruction,
that it should leave neither root nor fruit in the heart or life. He would
so kill it that it should never move nor stir any more, cry or call,
seduce or tempt, to eternity. Its not-being is the thing aimed at. Now,
though doubtless there may, by the Spirit and grace of Christ, a won-
derful success and eminency of victory against any sin be attained, so
that a man may have almost constant triumph over it, yet an utter
killing and destruction of it, that it should not be, is not in this life to
be expected. This Paul assures us of, Phil, hi 12, " Not as though I
had already attained, either were already perfect/'' He was a choice
saint, a pattern for believers, who, in faith and love, and all the fruits
of the Spirit, had not his fellow in the world, and on that account
ascribes perfection to himself in comparison of others, verse 15 ; yet
he had not "attained," he was not "perfect," but was "following
after:" still a vile body he had, and we have, that must be changed by
the great power of Christ at last, verse 21. This we would have ; but
God sees it best for us that we should be complete in nothing in our-
selves, that in all things we must be "complete in Christ;" which
is best for us, CoL ii. 10.
(2.) I think I need not say it is not the dissimulation of a sin.
When a man on some outward respects forsakes the practice of any
sin, men perhaps may look on him as a changed man. God knows
that to his former iniquity he hath added cursed hypocrisy, and is
got in a safer path to hell than he was in before. He hath got an-
other heart than he had, that is more cunning; not a new heart,
that is more holy.
(3.) The mortification of sin consists not in the improvement of a
quiet, sedate nature. Some men have an advantage by their natural
constitution so far as that they are not exposed to such violence of
unruly passions and tumultuous affections as many others are. Let
now these men cultivate and improve their natural frame and tem-
per by discipline, consideration, and prudence, and they may seem
to themselves and others very mortified men, when, perhaps, their
hearts are a standing sink of all abominations. Some man is never
so much troubled all his life, perhaps, with anger and passion, nor
doth trouble others, as another is almost every day ; and yet the lat-
ter hath done more to the mortification of the sin than the former.
Let not such persons try their mortification by such things as their
natural temper gives no life or vigour to. Let them bring them-
selves to self-denial, unbelief, envy, or some such spiritual sin, and
they will have a better view of themselves.
28 MORTIFICATION OF SIN IN BELIEVERS.
(4.) A sin is not mortified when it is only diverted. Simon Magus
for a season left his sorceries; but his covetousness and ambition,
that set him on work, remained still, and would have been acting
another way. Therefore Peter tells him, " I perceive thou art in the
gall of bitterness;" — " Notwithstanding the profession thou hast
made, notwithstanding thy relinquishment of thy sorceries, thy lust is
as powerful as ever in thee ; the same lust, only the streams of it are
diverted. It now exerts and puts forth itself another way, but it is
the old gall of bitterness still." A man may be sensible of a lust, set
himself against the eruptions of it, take care that it shall not break
forth as it has done, but in the meantime suffer the same corrupted
habit to vent itself some other way ; as he who heals and skins a
running sore thinks himself cured, but in the meantime his flesh fes-
tereth by the corruption of the same humour, and breaks out in an-
other place. And this diversion, with the alterations that attend it,
often befalls men on accounts wholly foreign unto grace : change of
the course of life that a man was in, of relations, interests, designs,
may effect it ; yea, the very alterations in men's constitutions, occa-
sioned by a natural progress in the course of their lives, may produce
such changes as these. Men in age do not usually persist in the pur-
suit of youthful lusts, although they have never mortified any one of
them. And the same is the case of bartering of lusts, and leaving to
serve one that a man may serve another. He that changes pride for
worldliness, sensuality for Pharisaism, vanity in himself to the con-
tempt of others, let him not think that he hath mortified the sin that
he seems to have left. He hath changed his master, but is a ser-
vant still.
(5.) Occasional conquests of sin do not amount to a mortifying of it.
There are two occasions or seasons wherein a man who is con-
tending with any sin may seem to himself to have mortified it : —
[1.] When it hath had some sad eruption, to the disturbance of his
peace, terror of his conscience, dread of scandal, and evident provo-
cation of God. This awakens and stirs up all that is in the man, and
amazes him, fills him with abhorrency of sin, and himself for it;
sends him to God, makes him cry out as for life, to abhor his lust as
hell, and to set himself against it. The whole man, spiritual and
natural, being now awaked, sin shrinks in its head, appears not, but
lies as dead before him: as when one that hath drawn nigh to an
army in the night, and hath killed a principal person— instantly the
guards awake, men are roused up, and strict inquiry is made after
the enemy, who, in the meantime, until the noise and tumult be
over, hides himself, or lies like one that is dead, yet with firm reso-
lution to do the like mischief again upon the like opportunity. Upon
the sin among the Corinthians, see how they muster up themselves
MORTIFICATION NEGATIVELY CONSIDERED. 27
for the surprisal and destruction of it, 2 Epist. chap, vii 11. So it is
in a person when a breach hath been made upon his conscience, quiet,
perhaps credit, by his lust, in some eruption of actual sin ; — careful-
ness, indignation, desire, fear, revenge, are all set on work about it
and against it, and lust is quiet for a season, being run down before
them ; but when the hurry is over and the inquest past, the thief
appears again alive, and is as busy as ever at his work.
[2.] In a time of some judgment, calamity, or pressing affliction;
the heart is then taken up with thoughts and contrivances of flying
from the present troubles, fears, and dangers. This, as a convinced
person concludes, is to be done only by relinquishment of sin, which
gains peace with God. It is the anger of God in every affliction that
galls a convinced person. To be quit of this, men resolve at such
times against then sins. Sin shall never more have any place in
them; they will never again give up themselves to the service of it..
Accordingly, sin is quiet, stirs not, seems to be mortified ; not, indeed,
that it hath received any one wound, but merely because the soul
hath possessed its faculties, whereby it should exert itself, with
thoughts inconsistent with the motions thereof; which, when they
are laid aside, sin returns again to its former life and vigour. So
they Ps. lxxviii. 32-37, are a full instance and description of this
frame of spirit whereof I speak: " For all this they sinned still,
and believed not for his wondrous works. Therefore their days
did he consume in vanity, and their years in trouble. When he
slew them, then they sought him : and they returned and inquired
early after God. And they remembered that God was their rock,
and the high God their redeemer. Nevertheless they did flatter
him with their mouth, and they lied unto him with their tongues.
For their heart was not right with him, neither were they steadfast in
his covenant." I no way doubt but that when they sought, and re-
turned, and inquired early after God, they did it with full purpose of
heart as to the relinquishment of their sins ; it is expressed in the
word " returned." To turn or return to the Lord is by a relinquish-
ment of sin. This they did " early," — with earnestness and diligence ;
but yet their sin was unmortified for all this, verses 36, 37. And this
is the state of many humiliations in the days of affliction, and a great
deceit in the hearts of believers themselves lies oftentimes herein.
These and many other ways there are whereby poor souls deceive
themselves, and suppose they have mortified their lusts, when they
live and are mighty, and on every occasion break forth, to their dis-
turbance and disquietness.
23 MORTIFICATION OF SIN IN BELIEVERS.
CHAPTER VI.
The mortification of sin in particular described — The several parts and degrees
thereof— The habitual weakening of its root and principle— The power of
lust to tempt Differences of that power as to persons and times — Constant
fio-htin"- against sin — The parts thereof considered — Success against it — The
sum of this discourse considered.
What it is to mortify a sin in general, which will make farther
way for particular directions, is nextly to be considered.
2. The mortification of a lust consists in three things : —
(1.) An habitual weakening of it. Every lust is a depraved habit
or disposition, continually inclining the heart to evil. Thence is that
description of him who hath no lust truly mortified, Gen. vi. 5,
" Every imagination of the thoughts of his heart is only evil con-
tinually/' He is always under the power of a strong bent and in-
clination to sin. And the reason why a natural man is not always
perpetually in the pursuit of some one lust, night and day, is because
he hath many to serve, every one crying to be satisfied ; thence he is
earned on with great variety, but still in general he lies towards the
satisfaction of self.
We will suppose, then, the lust or distemper whose mortification
is inquired after to be in itself a strong, deeply-rooted, habitual in-
clination and bent of will and affections unto some actual sin, as to
the matter of it, though not, under that formal consideration, always
stirring up imaginations, thoughts, and contrivances about the object
of it. Hence, men are said to have their " hearts set upon evil," the
bent of their spirits lies towards it, to make " provision for the flesh."1
And a sinful, depraved habit, as in many other things, so in this,
differs from all natural or moral habits whatever: for whereas they
incline the soul gently and suitably to itself, sinful habits impel with
violence and impetuousness ; whence lusts are said to fight or wage
" war against the soul,"3 1 Pet. ii. 11,— to rebel or rise up in war with
that conduct and opposition which is usual therein,3 Rom vii. 23, — to
lead captive, or effectually captivating upon success in battle, — all
works of great violence and impetuousness.
I might manifest fully, from that description we have of it, Rom.
vii., how it will darken the mind, extinguish convictions, dethrone
reason, interrupt the power and influence of any considerations that
may be brought to hamper it, and break through all into a flame.
But this is not my present business. Now, the first thing in mor-
1 Rom. xiii. 14. ' IrfocTiiovrai Kara rni -^vx^i'
3 ' Attrnrrfarcuifiivoy, ai^y-aXon'^ovTa.
MORTIFICATION IN PARTICULAR DESCRIBED. 29
tification is the weakening of this habit of sin or lust, that it shall
not, with that violence, earnestness, frequency, rise up, conceive, tu-
multuate, provoke, entice, disquiet, as naturally it is apt to do, James
i 14, 15.
I shall desire to give one caution or rule by the way, and it is this:
Though every lust doth in its own nature equally, universally, incline
and impel to sin, yet this must be granted with these two limita-
tions:—
[1.] One lust, or a lust in one man, may receive many accidental
improvements, heightenings, and strengthenings, which may give it
life, power, and vigour, exceedingly above what another lust hath, or
the same lust (that is, of the same kind and nature) in another man.
When a lust falls in with the natural constitutions and temper, with
a suitable course of life, with occasions, or when Satan hath got a
fit handle to it to manage it, as he hath a thousand ways so to do,
that lust grows violent and impetuous above others, or more than the
same lust in another man ; then the steams of it darken the mind so,
that though a man knows the same things as formerly, yet they have
no power nor influence on the will, but corrupt affections and pas-
sions are set by it at liberty.
But especially, lust gets strength by temptation. When a suitable
temptation falls in with a lust, it gives it a new life, vigour, power,
violence, and rage, which it seemed not before to have or to be ca-
pable of. Instances to this purpose might be multiplied ; but it is
the design of some part of another treatise to evince this observa-
tion.
[2.] Some lusts are far more sensible and discernible in their vio-
lent actings than others. Paul puts a difference between unclean-
ness and all other sins: 1 Cor. vL 18, " Flee fornication. Every sin
that a man doeth is without the body ; but he that committeth forni-
cation sinneth against his own body/' Hence, the motions of that
sin are more sensible, more discernible than of others ; when perhaps
the love of the world, or the like, is in a person no less habitually
predominant than that, yet it makes not so great a combustion in
the whole man.
And on this account some men may go in their own thoughts and
in the eyes of the world for mortified men, who yet have in them no
less predominancy of lust than those who cry out with astonishment
upon the account of its perplexing tumultuatings, yea, than those
who have by the power of it been hurried into scandalous sins ; only
their lusts are in and about things which raise not such a tumult in
the soul, about which they are exercised with a calmer frame of spirit,
the very fabric of nature being not so nearly concerned in them as in
some other.
SO MORTIFICATION OF SIN IN BELIEVERS.
I say, then, that the first thing in mortification is the weakening
of this habit, that it shall not impel and tumultuate as formerly;
that it shall not entice and draw aside ; that it shall not disquiet and
perplex the killing of its life, vigour, promptness, and readiness to be
stirrino-. This is called " crucifying the flesh with the lusts thereof,"
Gal. v. 24 ; that is, taking away its blood and spirits that give it
strength and power, — the wasting of the body of death " day by day,"
2 Cor. iv. 16.
As a man nailed to the cross; he first struggles, and strives, and
cries out with great strength and might, but, as his blood and spirits
waste, his strivings are faint and seldom, his cries low and hoarse,
scarce to be heard ; — when a man first sets on a lust or distemper, to
deal with it, it struggles with great violence to break loose ; it cries
with earnestness and impatience to be satisfied and relieved; but
when by mortification the blood and spirits of it are let out, it moves
seldom and faintly, cries sparingly, and is scarce heard in the heart;
it may have sometimes a dying pang, that makes an appearance of
great vigour and strength, but it is quickly over, especially if it be
kept from considerable success. This the apostle describes, as in the
whole chapter, so especially, Rom. vi. 6.
" Sin," saith he, " is crucified; it is fastened to the cross." To what
end? " That the body of death may be destroyed," the power of sin
weakened and abolished by little and little, that " henceforth we
should not serve sin ; " that is, that sin might not incline, impel us with
such efficacy as to make us servants to it, as it hath done heretofore.
And this is spoken not only with respect to carnal and sensual affec-
tions, or desires of worldly things, — not only in respect of the lust of
the flesh, the lust of the eyes, and the pride of life, — but also as to the
flesh, that is, in the mind and will, in that opposition unto God which
is in us by nature. Of what nature soever the troubling distemper
be, by what ways soever it make itself out, either by impelling to
evil or hindering from that which is good, the rule is the same; and
unless this be done effectually, all after-contention will not compass
the end aimed at A man may beat down the bitter fruit from an
evil tree until he is weary; whilst the root abides in strength and
vigour, the beating down of the present fruit will not hinder it from
bringing forth more. This is the folly of some men; they set them-
selves with all earnestness and diligence against the appearing erup-
tion of lust, but, leaving the principle and root untouched, perhaps
unsearched out, they make but little or no progress in this work of
mortification.
(2.) In constant fighting and contending against sin. To be able
always to be laying load on sin is no small degree of mortification.
When sin is strong and vigorous, the soul is scarce able to make any
MORTIFICATION IN PARTICULAR DESCRIBED. SI
head against it; it sighs, and groans, and mourns, and is troubled,
as David speaks of himself, but seldom has sin in the pursuit. David
complains that his sin had " taken fast hold upon him, that he could
not look up," Ps. xl. 1 2. How little, then, was he able to fight against
it! Now, sundry things are required unto and comprised in this
fighting against sin : —
[1.] To know that a man hath such an enemy to deal withal, to
take notice of it, to consider it as an enemy indeed, and one that is
to be destroyed by all means possible, is required hereunto. As I
said before, the contest is vigorous and hazardous, — it is about the
things of eternity. When, therefore, men have slight and transient
thoughts of their lusts, it is no great sign that they are mortified, or
that they are in a way for their mortification. This is every man's
" knowing the plague of his own heart," ] Kings viii. 38, without
which no other work can be done. It is to be feared that very many
have little knowledge of the main enemy that they cany about with
them in their bosoms. This makes them ready to justify themselves,
and to be impatient of reproof or admonition, not knowing that they
are in any danger, 2 Chron. xvi. 10.
[2.] To labour to be acquainted with the ways, wiles, methods, ad-
vantages, and occasions of its success, is the beginning of this warfare.
So do men deal with enemies. They inquire out their counsels and
designs, ponder their ends, consider how and by what means they have
formerly prevailed, that they may be prevented. In this consists the
greatest skill in conduct. Take this away, and all waging of war,
wherein is the greatest improvement of human wisdom and industry,
would be brutish. So do they deal with lust who mortify it indeed.
Not only when it is actually vexing, enticing, and seducing, but in
their retirements they consider, " This is our enemy; this is his way
and progress, these are his advantages, thus hath he prevailed, and
thus he will do, if not prevented." So David, ;; My sin is ever be-
fore me," Ps. li. 3. And, indeed, one of the choicest and most emi-
nent parts of practically spiritual wisdom consists in finding out the
subtilties, policies, and depths of any indwelling sin ; to consider and
know wherein its greatest strength lies, — wdiat advantage it uses to
make of occasions, opportunities, temptations, — what are its pleas,
pretences, reasonings, — what its stratagems, colours, excuses; to set
the wisdom of the Spirit against the craft of the old man; to trace
this serpent in all its turnings and windings; to be able to say, at its
most secret and (to a common frame of heart) imperceptible actings,
" This is your old way and course; I know what you aim at ;" — and so
to be always in readiness is a good part of our warfare.
[3.] To load it daily with all the things which shall after be men-
tioned, that are grievous, killing, and destructive to it, is the height
32 MORTIFICATION OF SIN IN BELIEVERS.
of this contest. Such a one never thinks his lust dead because it is
quiet, but labours still to give it new wounds, new blows every day.
So the apostle, Col. hi. 5.
Now, whilst the soul is in this condition, whilst it is thus dealing,
it is certainly uppermost; sin is under the sword and dying.
(3.) In success. Frequent success against any lust is another part
and evidence of mortification. By success I understand not a mere
disappointment of sin, that it be not brought forth nor accomplished,
but a victory over it, and pursuit of it to a complete conquest. For
instance, when the heart finds sin at any time at work, seducing,
forming imaginations to make provision for the flesh, to fulfil the
lusts thereof, it instantly apprehends sin, and brings it to the law of
God and love of Christ, condemns it, follows it with execution to the
uttermost.
Now, I say, when a man comes to this state and condition, that
lust is weakened in the root and principle, that its motions and ac-
tions are fewer and weaker than formerly, so that they are not able
to hinder his duty nor interrupt his peace, — when he can, in a quiet,
sedate frame of spirit, find out and fight against sin, and have suc-
cess against it, — then sin is mortified in some considerable measure,
and, notwithstanding all its opposition, a man may have peace with
God all his days.
Unto these heads, then, do I refer the mortification aimed at; that
is, of any one perplexing distemper, whereby the general pravity and
corruption of our nature attempts to exert and put forth itself: —
First, The weakening of its indwelling disposition, whereby it in-
clines, entices, impels to evil, rebels, opposes, fights against God, by
the implanting, habitual residence, and cherishing of a principle of
grace that stands in direct opposition to it and is destructive of it,
is the foundation of it So, by the implanting and growth of humi-
lity is pride weakened, passion by patience, uncleanness by purity of
mind and conscience, love of this world by heavenly -mindedness:
which are graces of the Spirit, or the same habitual graoe variously
acting itself by the Holy Ghost, according to the variety or diversity
of the objects about which it is exercised; as the other are several
lusts, or the same natural corruption variously acting itself, accord-
ing to the various advantages and occasions that it meets withal. —
The promptness, alacrity, vigour of the Spirit, or new man, in con-
tending with, cheerful fighting against, the lust spoken of, by all the
ways and with all the means that are appointed thereunto, con-
stantly using the succours provided against its motions and actings,
is a second thing hereunto required. — Success unto several degrees
attends these two. Now this, if the distemper hath not an uncon-
querable advantage from its natural situation, may possibly be to
MORTIFICATION TIIE WORK OF BELIEVERS. 33
such a universal conquest as the soul may never more sensibly feel
its opposition, and shall, however, assuredly arise to an allowance
of peace to the conscience, according to the tenor of the covenant of
grace.
CHAPTER VII.
General rules, without which no lust will be mortified — No mortification unless a
man he a believer — Dangers of attempting mortification of sin by unre-
generate persons — The duty of unconverted persons as to this business of
mortification considered — The vanity of the Papists' attempts and rules for
mortification thence discovered.
II. The ways and means whereby a soul may proceed to the morti-
fication of any particular lust and sin, which Satan takes advantage
by to disquiet and weaken him, come next under consideration.
Now, there are some general considerations to be premised, con-
cerning some principles and foundations of this work, without which
no man in the world, be he never so much raised by convictions, and
resolved for the mortification of any sin, can attain thereunto.
General rules and principles, without which no sin will be ever
mortified, are these : —
1. Unless a man be a believer, — that is, one that is truly ingrafted
into Christ, — he can never mortify any one sin; I do not say, unless
he know himself to be so, but unless indeed he be so.
Mortification is the work of believers: Rom. viiL 13, " If ye through
the Spirit," etc., — ye believers, to whom there is no condemnation,
verse 1. They alone are exhorted to it: Col. iii o, " Mortify there-
fore your members which are upon the earth." Who should mortify ?
You who " are risen with Christ," verse 1 ; whose " life is hid with
Christ in God," verse 3 ; who " shall appear with him in glory,"
verse 4. An unregenerate man may do something like it ; but the
work itself, so as it may be acceptable with God, he can never per-
form. You know what a picture of it is drawn in some of the philo-
sophers,— Seneca, Tully, Epictetus; what affectionate discourses they
have of contempt of the world and self, of regulating and conquer-
ing all exorbitant affections and passions ! The lives of most of thern
manifested that their maxims differed as much from true mortifica-
tion as the sun painted on a sign-post from the sun in the firma-
ment ; they had neither light nor heat. Their own Lucian suffi-
ciently manifests what they all were. There is no death of sin
without the death of Christ. You know what attempts there are
VOL. VI. 3
34 MORTIFICATION OF SIN IN BELIEVERS.
made after it by the Papists, in their vows, penances, and satisfac-
tions. I dare say of them (I mean as many of them as act upon the
principles of their church, as they call it) what Paul says of Israel in
point of righteousness, Rom. ix. 31, 32, — They have followed after
mortification, but they have not attained to it. Wherefore? "Because
they seek it not by faith, but as it were by the works of the law/'
The same is the state and condition of all amongst ourselves who, in
obedience to their convictions and awakened consciences, do attempt
a relinquishment of sin; — they follow after it, but they do not at-
tain it.
It is true, it is, it will be, required of every person whatever that
hears the law or gospel preached, that he mortify sin. It is his duty,
but it is not his immediate duty; it is his duty to do it, but to do it
in God's way. If you require your servant to pay so much money
for you in such a place, but first to go and take it up in another, it
is his duty to pay the money appointed, and you will blame him if
be do it not ; yet it was not his immediate duty, — he was first to take
it up, according to your direction. So it is in this case: sin is to be
mortified, but something is to be done in the first place to enable us
thereunto.
I have proved that it is the Spirit alone that can mortify sin ; he
is promised to do it, and all other means without him are empty and
vain. How shall he, then, mortify sin that hath not the Spirit? A
man may easier see without eyes, speak without a tongue, than truly
mortify one sin without the Spirit. Now, how is he attained? It
is the Spirit of Christ : and as the apostle says, " If we have not the
Spirit of Christ, we are none of his," Rom. viii. 9 ; so, if we are
Christ's, have an interest in him, we have the Spirit, and so alone
have power for mortification. This the apostle discourses at large,
Rom. viii. 8, " So then they that are in the flesh cannot please God."
It is the inference and conclusion he makes of his foregoing dis-
course about our natural state and condition, and the enmity wo
have unto God and his law therein. If we are in the flesh, if we
have not the Spirit, we cannot do any thing that should please God.
But what is our deliverance from this condition? Verse 9, " But ye
are not in the flesh, but in the Spirit, if so be that the Spirit of God
dwell in you ;" — " Ye believers, that have the Spirit of Christ, ye are
not in the flesh." There is no way of deliverance from the state and
condition of being in the flesh but by the Spirit of Christ. And what
if this Spirit of Christ be in you? Why, then, you are mortified;
verse 10, " The body is dead because of sin," or unto it; mortification
is carried on; the new man is quickened to righteousness. This the
apostle proves, verse 11, from the union we have with Christ by the
Spirit, which will produce suitable operations in us to what it wrought
MORTIFICATION THE WORK OF BELIEVERS. 35
in him. All attempts, then, for mortification of any lust, without an
interest in Christ, are vain. Many men that are galled with and
for sin, the arrows of Christ for conviction, by the preaching of the
word, or some affliction having been made sharp in their hearts, do
vigorously set themselves against this or that particular lust, where-
with their consciences have been most disquieted or perplexed. But,
poor creatures! they labour in the fire, and their work consumeth.
When the Spirit of Christ comes to this work he will be " like a re-
finer's fire and like fullers' soap/' and he will purge men as gold and
as silver, Mai. hi. 2, 8, — take away their dross and tin, their filth and
blood, as Isa. iv. 4 ; but men must be gold and silver in the bottom, or
else refining will do them no good. The prophet gives us the sad
issue of wicked men's utmost attempts for mortification, by what means
soever that God affords them: Jer. vi. 29, 30, "The bellows are
burned, and the lead is consumed of the fire ; the founder melteth in
vain. Reprobate silver shall men call them, because the Lord hath
rejected them." And what is the reason hereof? Verse 28, They
were "brass and iron" when they were put into the furnace. Men
may refine brass and iron long enough before they will be good silver.
I say, then, mortification is not the present business of unregene-
rate men. God calls them not to it as yet; conversion is their work,
— the conversion of the whole soul, — not the mortification of this or
that particular lust. You would laugh at a man that you should
see setting up a great fabric, and never take any care for a founda-
tion; especially if you should see him so foolish as that, having a
thousand experiences that what he built one day fell down another,
he would yet continue in the same course. So it is with convinced
persons; though they plainly see, that what ground they get against
sin one day they lose another, yet they will go on in the same road
still, without inquiring where the destructive flaw in their progress
lies. When the Jews, upon the conviction of their sin, were cut to
the heart, Acts ii. 37, and cried out, "What shall we do?" what
doth Peter direct them to do? Does he bid them go and mortify their
pride, wrath, malice, cruelty, and the like? No; he knew that was
not their present work, but he calls them to conversion and faith in
Christ in general, verse 38. Let the soul be first thoroughly con-
verted, and then, " looking on Him whom they had pierced," humili-
ation and mortification will ensue. Thus, when John came to preach
repentance and conversion, he said, " The axe is now laid to the root
of the tree," Matt, iii. 10 The Pharisees had been laying heavy
burdens, imposing tedious duties, and rigid means of mortification, in
fastings, washings, and the like, all in vain. Says John, " The doc-
trine of conversion is for you ; the axe in my hand is laid to the
root." And our Saviour tells us what is to be done in this case ;
S3 MORTIFICATION OF SIN IN BELIEVERS.
says he, " Do men gather grapes from thorns?" Matt. vii. 16. But
suppose a thorn be well pruned and cut, and have pains taken with
him ? "Yea, but he will never bear figs/' verses 1 7, 1 8 ; it cannot be but
every tree will bring forth fruit according to its own kind. What
is then to be done, he tells us, Matt. xii. 33, " Make the tree good,
and his fruit will be good." The root must be dealt with, the nature
of the tree changed, or no good fruit will be brought forth.
This is that I aim at: unless a man be regenerate, unless he be a
believer, all attempts that he can make for mortification, be they
never so specious and promising, — all means he can use, let him follow
them with never so much diligence, earnestness, watchfulness, and
intention of mind and spirit, — are to no purpose. In vain shall he use
many remedies; he shall not be healed. Yea, there are simdry des-
perate evils attending an endeavour in convinced persons, that are no
more but so, to rjerform this duty: —
(1.) The mind and soul is taken up about that which is not the
man's proper business, and so he is diverted from that which is so.
God lays hold by his word and judgments on some sin in him, galls
his conscience, disquiets his heart, deprives him of his rest; now
other diversions will not serve his turn ; he must apply himself to the
work before him. The business in hand being to awake the whole
man unto a consideration of the state and condition wherein he is,
that he might be brought home to God, instead hereof he sets him-
self to mortify the sin that galls him, — which is a pure issue of self-
love, to be freed from his trouble, and not at all to the work he is
called unto, — and so is diverted from it. Thus God tells us of Ephraim,
when he " spread his net upon them, and brought them down as the
fowls of heaven, and chastised them," Hos. vii. 12, caught them, en-
tangled them, convinced them that they could not escape; saith he
of them, " They return, but not to the Most High;" — they set them-
selves to a relinquishment of sin, but not in that manner, by universal
conversion, as God called for it. Thus are men diverted from coming
unto God by the most glorious ways that they can fix upon to come to
him by. And this is one of the most common deceits whereby men
ruin their own souls. I wish that some whose trade it is to daub with
untempered mortar in the things of God did not teach this deceit,
and cause the people to err by their ignorance. What do men do,
what ofttimes are they directed unto, when their consciences are
galled by sin and disquietment from the Lord, who hath laid hold
upon them ? Is not a relinquishment of the sin, as to practice, that
they are, in some fruits of it, perplexed withal, and making head
Qst it, the sum of what they apply themselves unto? and is not
the gospel end of their convictions lost thereby? Here men abide
and perish.
MORTIFICATION THE WORK OF BELIEVERS. 37
(2.) This duty being a thing good in itself, in its proper place, a
duty evidencing sincerity, bringing home peace to the conscience; a
man finding himself really engaged in it, his mind and heart set
against this or that sin, with purpose and resolution to have no more
to do with it, — he is ready to conclude that his state and condition is
good, and so to delude his own soul. For, —
[1.] When his conscience hath been made sick with sin, and he
could find no rest, when he should go to the great Physician of souls,
and get healing in his blood, the man by this engagement against
sin pacifies and quiets his conscience, and sits down without going
to Christ at all. Ah! how many poor souls are thus deluded to
eternity! "When Ephraim saw his sickness, he sent to king Jareb,"
Hos. v. IS ; which kept him off from God. The whole bundle of the
popish religion is made up of designs and contrivances to pacify con-
science without Christ; all described by the apostle, Rom. x. 3.
[2.] By this means men satisfy themselves that their state and
condition is good, seeing they do that which is a work good in itself,
and they do not do it to be seen. They know they would have the
work done in sincerity, and so are hardened in a kind of self-righte-
ousness.
(3.) When a man hath thus for a season been deluded, and hath
deceived his own soul, and finds in a long course of life that indeed
his sin is not mortified, or if he hath changed one he hath gotten
another, he begins at length to think that all contending is in vain,
— he shall never be able to prevail; he is making a dam against water
that increaseth on him. Hereupon he gives over, as one despairing
of any success, and yields up himself to the power of sin and that
habit of formality that he hath gotten.
And this is the usual issue with persons attempting the mortifica-
tion of sin without an interest in Christ first obtained. It deludes
them, hardens them, — destroys them. And therefore Ave see that
there are not usually more vile and desperate sinners in the world
than such^as, having by conviction been put on this course, have
found it fruitless, and deserted it without a discovery of Christ. And
this is the substance of the religion and godliness of the choicest for-
malists in the world, and of all those who in the Roman synagogue
are drawn to mortification, as they drive Indians to baptism or cattle
to water. I say, then, that mortification is the work of believers, and
believers only. To kill sin is the work of living men; where men
are dead (as all unbelievers, the best of them, are dead), sin is alive,
and will live.
2. It is the work of faith, the peculiar work o faith. Now, if
there be a work to be done that will be effected by one only instru-
ment, it is the greatest madness for any to attempt the doing of it
SS MORTIFICATION OF SIN IN BELIEVERS.
that hath not that instrument. Noav, it is faith that purines the
heart, Acts xv. 9 J or, as Peter speaks, we " purify our souls in obey-
ing the truth through the Spirit," 1 Pet. i. 22 ; and without it, it
will not be clone.
What hath been spoken I suppose is sufficient to make good my
first general rule: — Be sure to get an interest in Christ; if you in-
tend to mortify any sin without it, it will never be done.
Obi. You will say, "What, then, would you have unregenerate men
that are convinced of the evil of sin do? Shall they cease striving
against sin, live dissolutely, give their lusts their swing, and be as
bad as the worst of men? This were a way to set the whole world
into confusion, to bring all things into darkness, to set open the
flood-gates of lust, and lay the reins upon the necks of men to rush
into all sin with delight and greediness, like the horse into the battle."
Ans. 1. God forbid! It is to be looked on as a great issue of the
wisdom, goodness, and love of God, that by manifold ways and means
he is pleased to restrain the sons of men from running forth into that
compass of excess and riot which the depravedness of their nature
would carry them out unto with violence. By what way soever this is
done, it is an issue of the care, kindness, and goodness of God, with-
out which the whole earth would be a hell of sin and confusion.
2. There is a peculiar convincing power in the word, which God
is oftentimes pleased to put forth, to the wounding, amazing, and, in
some sort, humbling of sinners, though they are never converted.
And the word is to be preached though it hath this end, yet not with
this end. Let, then, the word be preached, and the sins of men [will
be] rebuked, lust will be restrained, and some oppositions will be
made against sin ; though that be not the effect aimed at.
3. Though this be the work of the word and Spirit, and it be good
in itself, yet it is not profitable nor available as to the main end in
them in whom it is wrought ; they are still in the gall of bitterness,
and under the power of darkness.
1 Let men know it is their duty, but in its proper place ; I take
not men from mortification, but put them upon conversion. He that
shall call a man from mending a hole in the wall of his house, to
quench a fire that is consuming the whole building, is not his enemy.
Poor soul ! it is not thy sore finger but thy hectic fever that thou art
to apply thyself to the consideration of. Thou softest thyself against
a particular sin, and dost not consider that thou art nothing but sin.
Let me add this to them who are preachers of the word, or intend,
through the good hand of God, that employment : It is their duty
to plead with men about their sins, to lay load on particular sins, but
always remember that it be done with that which is the proper end
of law and gospel ;— that is, that they make use of the sin they speak
MORTIFICATION THE WORK OF BELIEVERS. S9
against to the discovery of the state and condition "wherein the sin-
ner is ; otherwise, haply, they may work men to formality and hypo-
crisy, but little of the true end of preaching the gospel will be brought
about. It will not avail to beat a man off from his drunkenness into
a sober formality. A skilful master of the assemblies lavs his axe at
the root, drives still at the heart. To inveigh against particular sins
of ignorant, unregenerate persons, such as the land is full of, is a good
work ; but yet, though it may be done with great efficacy, vigour,
and success, if this be all the effect of it, that they are set upon the
most sedulous endeavours of mortifying their sins preached down, all
that is done is but like the beating of an enemy in an open field, and
driving him into an impregnable castle, not to be prevailed against.
Get you at any time a sinner at the advantage, on the account of
any one sin whatever? have you any thing to take hold of him by? —
bring it to his state and condition, drive it up to the head, and there
deal with him. To break men off particular sins, and not to break
their hearts, is to deprive ourselves of advantages of dealing with
them.
And herein is the Roman mortification grievously peccant ; they
drive all sorts of persons to it, without the least consideration whe-
ther they have a principle for it or no. Yea, they are so far from
calling on men to believe, that they may be able to mortify their
lusts, that they call men to mortification instead of believing. The
truth is, they neither know what it is to believe nor what mortifica-
tion itself intends. Faith with them is but a general assent to the
doctrine taught in their church; and mortification the betaking of a
man by a vow to some certain course of life, wherein he denies him-
self something of the use of the things of this world, not without a
considerable compensation. Such men know neither the Scriptures
nor the power of God. Their boasting of their mortification is but
their glorying in their shame. Some casuists among ourselves, who,
overlooking the necessity of regeneration, do avowedly give this for a
direction to all sorts of persons that complain of any sin or lust, that
they should vow against it, at least for a season, a month or so, seem
to have a scantling of light in the mystery of the gospel, much like
that of Nicodemus when he came first to Christ. They bid men vow
to abstain from their sin for a season. This commonly makes their
lust more impetuous. Perhaps with great perplexity they keep their
word ; perhaps not, which increases their guilt and torment. Is their
sin at all mortified hereby? Do they find a conquest over it? Is their
condition changed, though they attain a relinquishment of it? Are
they not still in the gall of bitterness? Is not this to put men to make
brick, if not without straw, yet, which is worse, without strength?
Yrhat promise hath any unregenerate man to countenance him in
40 MORTIFICATION OF SIN IN BELIEVERS.
this work? what assistance for the performance of it? Can sin be
killed without an interest in the death of Christ, or mortified without
the Spirit? If such directions should prevail to change men's lives,
as seldom they do, yet they never reach to the change of their hearts
or conditions. They may make men self-justiciaries or hypocrites,
not Christians. It grieves me ofttimes to see poor souls, that have a
zeal for God and a desire of eternal welfare, kept by such directors
and directions under a hard, burdensome, outside worship and ser-
vice of God, with many specious endeavours for mortification, in an
utter ignorance of the righteousness of Christ, and un acquainted ness
with his Spirit, all their days. Persons and things of this kind I
know too many. If ever God shine into their hearts, to give them
the knowledge of his glory in the face of his Son Jesus Christ, they
will see the folly of their present way.
CHAPTER VIII
The second general rule proposed — Without universal sincerity for the mortifying
of every lust, no lust will be mortified — Partial mortification always from a
corrupt principle — Perplexity of temptation from a lust oftentimes a chasten-
ing for other negligences.
2. The second principle which to this purpose I shall propose is
this : —
Without sincerity and diligence in a universality of obedience,
there is no mortification of any one perplexing lust to be obtained.
The other was to the person ; this to the thing itself. I shall a
little explain this position.
A man finds any lust to bring him into the condition formerly de-
scribed ; it is powerful, strong, tumultuating, leads captive, vexes, dis-
quiets, takes away peace ; he is not able to bear it ; wherefore he sets
himself against it, prays against it, groans under it, sighs to be de-
livered : but in the meantime, perhaps, in other duties, — in constant
communion with God, — in reading, prayer, and meditation, — in other
ways that are not of the same kind with the lust wherewith he is
troubled, — he is loose and negligent. Let not that man think that ever
he shall arrive to the mortification of the lust he is perplexed withal.
This is a condition that not seldom befalls men in their pilgrimage.
The Israelites, under a sense of their sin, drew nigh to God with much
diligence and earnest n< -ss, with fasting and prayer, Isa. lviii. : many
expressions are made of their earnestness in the work, verse 2 " They
UNIVERSAL SINCERITY NEEDED. 41
seek me daily, and delight to know my ways ; they ask of me th ?
ordinances of justice; they take delight in approaching to God."
But God rejects all. Their fast is a remedy that will not heal them,
and the reason given of it, verses 5-7, is, because they were particular
in this duty. They attended diligently to that, but in others were
negligent and careless. He that hath a "running sore" (it is the Scrip-
ture expression) upon him, arising from an ill habit of body, con-
tracted by intemperance and ill diet, let him apply himself with what
diligence and skill he can to the -cure of his sore, if he leave the
general habit of his body under distempers, his labour and travail
will be in vain. So will his attempts be that shall endeavour to stop
a bloody issue of sin and filth in his soul, and is not equally careful
of his universal spiritual temperature and constitution. For, —
(1.) This kind of endeavour for mortification proceeds from a cor-
rupt principle, ground, and foundation; so that it will never proceed
to a good issue. The true and acceptable principles of mortification
shall be afterward insisted on. Hatred of sin as sin, not only as
galling or disquieting, a sense of the love of Christ in the cross, lie
at the bottom of all true spiritual mortification. Now, it is certain
that that which I speak of proceeds from self-love. Thou settest
thyself with all diligence and earnestness to mortify such a lust or
sin; what is the reason of it? It disquiets thee, it hath taken away
thy peace, it fills thy heart with sorrow, and trouble, and fear; thou
hast no rest because of it. Yea ; but, friend, thou hast neglected prayer
or reading ; thou hast been vain and loose in thy conversation in
other things, that have not been of the same nature with that lust
wherewith thou art perplexed. These are no less sins and evils than
those under which thou groanest, Jesus Christ bled for them also.
Why dost thou not set thyself against them also? If thou hatest sin
as sin, every evil way, thou wouldst be no less watchful against every
thing that grieves and disquiets the Spirit of God, than against that
which grieves and disquiets thine own soul. It is evident that thou
contendest against sin merely because of thy own trouble by it.
"Would thy conscience be quiet under it, thou wouldst let it alone.
Did it not disquiet thee, it should not be disquieted by thee. Now,
canst thou think that God will set in with such hypocritical endea-
vours,— that ever his Spirit will bear wdtness to the treachery and
falsehood of thy spirit? Dost thou think he will ease thee of that
which perplexeth thee, that thou mayst be at liberty to that which
no less grieves him? No. Says God, " Here is one, if he could be
rid of this lust I should never hear of him more; let him wrestle
with this, or he is lost." Let not any man think to do his own work
that wrill not do God's. God's work consists in universal obedience;
to be freed of the present perplexity is their own only. Hence is
42 MORTIFICATION OF SIN IN BELIEVERS.
that of the apostle, 2 Cor. vii. 1, " Cleanse yourselves from all pollu-
tion of the flesh and spirit, perfecting holiness in the fear of God."
If we will do any thing, we must do all things. So, then, it is not
only an intense opposition to this or that peculiar lust, but a univer-
sal humble frame and temper of heart, with watchfulness over every
evil and for the performance of every duty, that is accepted.
(2.) How knowest thou but that God hath suffered the lust where-
with thou hast been perplexed to get strength in thee, and power
over thee, to chasten thee for thy other negligences and common
lukewarmness in walking before him; at least to awaken thee to the
consideration of thy ways, that thou mayst make a thorough work
and change in thy course of walking with him ?
The rage and predominancy of a particular lust is commonly the
fruit and issue of a careless, negligent course in general, and that
upon a double account: —
[1.] As its natural effect, if I may so say. Lust, as I showed in
general, lies in the heart of every one, even the best, whilst he lives ;
and think not that the Scripture speaks in vain, that it is subtle,
cunning, crafty, — that it seduces, entices, fights, rebels. Whilst a
man keeps a diligent watch over his heart, its root and fountain, — •
whilst above all keepings he keeps his heart, whence are the issues
of life and death, — lust withers and dies in it. But if, through negli-
gence, it makes an eruption any particular way, gets a passage to the
thoughts by the affections, and from them and by them perhaps
breaks out into open sin in the conversation, the strength of it bears
that way it hath found out, and that way mainly it urgeth, until,
having got a passage, it then vexes and disquiets, and is not easily
to be restrained: thus, perhaps, a man may be put to wrestle all his
days in sorrow with that which, by a strict and universal watch, might
easily have been prevented.
[2.] As I said, God oftentimes suffers it to chasten our other negli-
gences: for as with wicked men, he gives them up to one sin as
the judgment of another, a greater for the punishment of a less, or
one that will hold them more firmly and securelv for that which they
might have possibly obtained a deliverance from;1 so even with his
own, he may, he doth, leave them sometimes to some vexatious dis-
tempers, either to prevent or cure some other evil. So was the mes-
senger of Satan let loose on Paul, that he " might not be lifted up
through the abundance of spiritual revelations."2 Was it not a cor-
rection to Peter's vain confidence, that he was left to deny his
Master? Now, if this be the state and condition of lust in its pre-
valency, that God oftentimes suffers it so to prevail, at least to admo-
nish us, and to humble us, perhaps to chasten and correct us for our
i Rom. i. 2G. 3 2 Cor. xii. 7.
SYMPTOMS OF A PARTICULAR LUST. 43
general loose and careless walking, is it possible that the effect should
be removed and the cause continued, — that the particular lust should
be mortified and the general course be unreformed? He, then, that
would really, thoroughly, and acceptably mortify any disquieting lust,
let him take care to be equally diligent in all parts of obedience, and
know that eveiy lust, every omission of duty, is burdensome to God,
though but one is so to him.1 Whilst there abides a treachery in the
heart to indulge to any negligence in not pressing universally to all
perfection in obedience, the sold is weak, as not giving faith its whole
work; and selfish, as considering more the trouble of sin than the
filth and guilt of it; and lives under a constant provocation of God:
so that it may not expect any comfortable issue in any spiritual duty
that it doth undertake, much less in this under consideration, which
requires another principle and frame of spirit for its accomplishment.
CHAPTER IX.
Particular directions in relation to the foregoing case proposed — First. Consider
the dangerous symptoms of any lust — 1. Inveterateness — 2. Peace obtained
under it ; the several ways whereby that is done — 3. Frequency of success in
its seductions — 4. The soul's fighting against it with arguments only taken
from the event — 5. Its being attended with judiciary hardness— 6. Its
withstanding particular dealings from God — The state of persons in whom
these things are found.
III. The foregoing general rules being supposed, particular direc-
tions to the soul for its guidance under the sense of a disquieting lust
or distemper, being the main thing I aim at, come next to be proposed.
Now, of these some are previous and preparatory, and in some of
them the work itself is contained. Of the first sort are these en-
suing : —
First. Consider what dangerous symptoms thy lust hath attending
or accompanying it, — whether it hath any deadly mark on it or no;
if it hath, extraordinary remedies are to be used; an ordinary course
of mortification will not do it.
You will say, " What are these dangerous marks and symptoms,
the desperate attendancies of an indwelling lust, that you intend?"
Some of them I shall name : —
1. Inveterateness. — If it hath lain long corrupting in thy heart,
if thou hast suffered it to abide in power and prevalency, without
attempting vigorously the killing of it, and the healing of the wounds
1 Isa. xliii. 24.
44 MOHTIFICATIO?; OF SIN IN BELIEVEES.
thou hast received by it, for some long season, thy distemper is dan-
gerous. Hast thou permitted worldliness, ambition, greediness of
study, to eat up other duties, the duties wherein thou oughtest to
hold constant communion with God, for some long season? or unclean-
ness to defile thy heart with vain, and foolish, and wicked imagina-
tions for many days? Thy lust hath a dangerous symptom. So was
the case with David: Ps. xxxviii. 5, " My wounds stink and are cor-
rupt because of my foolishness." When a lust hath lain long in the
heart, corrupting, festering, cankering, it brings the soul to a woful
condition. In such a case an ordinary course of humiliation will not
do the work: whatever it be, it will by this means insinuate itself
more or less into all the faculties of the soul, and habituate the affec-
tions to its company and society ; it grows familiar to the mind and
conscience, that they do not startle at it as a strange thing, but are
bold with it as that which they are wonted unto ; yea, it will get
such advantage by this means as oftentimes to exert and put forth
itself without having any notice taken of it at all, as it seems to
have been with Joseph in his swearing by the life of Pharaoh. Un-
less some extraordinary course be taken, such a person hath no ground
in the world to expect that his latter end shall be peace.
For, first, How will he be able to distinguish between the long
abpde of an unmortified lust and the dominion of sin, which cannot
befall a regenerate person ? Secondly, How can he promise himself
that it shall ever be otherwise with him, or that his lust will cease tu-
multuating and seducing, when he sees it fixed and abiding, and hath
done so for many days, and hath gone through a variety of conditions
with him? It may be it hath tried mercies and afflictions, and those
possibly so remarkable that the soul could not avoid the taking spe-
cial notice of them ; it may be it hath weathered out many a storm,
and passed under much variety of gifts in the administration of the
word; and will it prove an easy thing to dislodge an inmate pleading
a title by prescription? Old neglected wounds are often mortal,
always dangerous. Indwelling distempers grow rusty and stubborn
by continuance in ease and quiet. Lust is such an inmate as, if it
can plead time and some prescription, will not easily be ejected. As
it never dies of itself, so if it be not daily killed it will always gather
strength.
2. Secret pleas of the heart for the countenancing of itself, and
keeping up its peace, notwithstanding the abiding of a lust, without
a vigorous gospel attempt for its mortification, is another dangerous
symptom of a deadly distemper in the heart. Now, there be several
ways whereby this may be done. I shall name some of them ; as, —
(1.) When upon thoughts, perplexing thoughts about sin, instead
of applying himself to the destruction of it, a man searches his heart
SYMPTOMS OF A PARTICULAR LUST. 45
to see what evidences he can find of a good condition, notwithstand-
ing that sin arid lust, so that it may go well with him.
For a man to gather up his experiences of God, to call them to
mind, to collect them, consider, try, improve them, is an excellent
thing, — a duty practised by all the saints, commended in the Old Tes-
tament and the New. This was David's work when he " communed
with his own heart," and called to remembrance the former loving-
kindness of the Lord.1 This is the duty that Paul sets us to practise,
2 Cor. xiiL 5. And as it is in itself excellent, so it hath beauty
added to it by a proper season, a time of trial or temptation, or dis-
quietness of the heart about sin, — is a picture of silver to set off this
golden apple, as Solomon speaks. But now to do it for this end, to
satisfy conscience, which cries and calls for another purpose, is a des-
perate device of a heart in love with sin. When a man's conscience
shall deal with him, when God shall rebuke him for the sinful dis-
temper of his heart, if he, instead of applying himself to get that sin
pardoned in the blood of Christ and mortified by his Spirit, shall
relieve himself by any such other evidences as he hath, or thinks
himself to have, and so disentangle himself from under the yoke that
God was putting on his neck, his condition is very dangerous, his
wound hardly curable. Thus the Jews, under the gallings of their
own consciences and the convincing preaching of our Saviour, sup-
ported themselves with this, that they were " Abraham's children,"
and on that account accepted with God ; and so countenanced them-
selves in all abominable wickedness, to their utter ruin.
This is, in some degree, a blessing of a man's self, and saying that
upon one account or other he shall have peace, " although he adds
drunkenness to thirst." Love of sin, undervaluation of peace and of
all tastes of love from God, are inwrapped in such a frame. Such a
one plainly shows, that if he can but keep up hope of escaping the
" wrath to come," he can be well content to be unfruitful in the
world, at any distance from God that is not final separation. What
is to be expected from such a heart?
(2.) By applying grace and mercy to an unmortified sin, or one
not sincerehj endeavoured to be mortified, is this deceit carried on.
This is a sign of a heart greatly entangled with the love of sin.
When a man hath secret thoughts in his heart, not unlike those of
Naaman about his worshipping in the house of Rimmon,2 " In all
other things I will walk with God, but in this thing, God be merci-
ful unto me," his condition is sad. It is true, indeed, a resolution
to this purpose, to indulge a man's self in any sin on the account of
mercy, seems to be, and doubtless in any course is, altogether incon-
sistent with Christian sincerity, and is a badge of a hypocrite, and is
1 Ps. lixvii. 6-9. * 2 Kings v. 18.
46 MORTIFICATION OF SIN IN BELIEVERS.
the "turning of the grace of God into wantonness;"1 yet I doubt not
but, through the craft of Satan and their own remaining unbelief,
the children of God may themselves sometimes be ensnared with this
deceit of sin, or else Paul would never have so cautioned them against
it as he doth, Horn. vi. 1, 2. Yea, indeed, there is nothing more
natural than for fleshly reasonings to grow high and strong upon this
account. The flesh would fain be indulged unto upon the account
of grace, and every word that is spoken of mercy, it stands ready to
catch at and to pervert it, to its own corrupt aims and purposes. To
apply mercy, then, to a sin not vigorously mortified is to fulfil the
end of the flesh upon the gospel.
These and many other ways and wiles a deceitful heart will some-
times make use of, to countenance itself in its abominations. Nov/,
when a man with his sin is in this condition, that there is a secret
liking of the sin prevalent in his heart, and though his will be not
wholly set upon it, yet he hath an imperfect velleity towards it, he
would practise it were it not for such and such considerations, and
hereupon relieves himself other ways than by the mortification and
pardon of it in the blood of Christ; that man's " wounds stink and
are corrupt," and he will, without speedy deliverance, be at the door
of death.
3. Frequency of success in sin's seduction, in obtaining the pre-
vailing consent of the will unto it, is another dangerous symptom.
This is that I mean: When the sin spoken of gets the consent of the
will with some delight, though it be not actually outwardly perpe-
trated, yet it hath success. A man may not be able, upon outward
considerations, to go along with sin to that which James calls the
" finishing" of it,2 as to the outward acts of sin, when yet the will of
sinning may be actually obtained ; then hath it, I say, success. Now,
if any lust be able thus far to prevail in the soul of any man, as his
condition may possibly be very bad and himself be unregenerate, so
it cannot possibly be very good, but dangerous; and it is all one
upon the matter whether this be done by the choice of the will or
by inadvertency, for that inadvertency itself is in a manner chosen.
When we are inadvertent and negligent, where we are bound to
watchfulness and carefulness, that inadvertency doth not take off from
the voluntariness of what we do thereupon; for although men do not
choose and resolve to be negligent and inadvertent, yet if they choose
the things that will make them so, they choose inadvertency itself as
a thing may be chosen in its cause.
And let not men think that the evil of their hearts is in any mea-
sure extenuated because they seem, for the most part, to be surprised
into that consent which they seem to give unto it; for it is negli-
i Jude 4. 2 James i. 14, 15.
SYMPTOMS OF A PARTICULAR LUST. 47
gence of their duty in watching over their hearts that betra}'s them
into that surprisal.
4. When a man fighteth against his sin only with arguments
from the issue or the punishment due unto it, this is a sign that sin
hath taken great possession of the will, and that in the heart there is
a superfluity of naughtiness. Such a man as opposes nothing to the
seduction of sin and lust in his heart but fear of shame among men
or hell from God, is sufficiently resolved to do the sin if there were
no punishment attending it; which, what it differs from living in the
practice of sin, I know not. Those who are Christ's, and are acted
in their obedience upon gospel principles, have the death of Christ,
the love of God, the detestable nature of sin, the preciousness of
communion with God, a deep-grounded abhorrency of sin as sin, to
oppose to any seduction of sin, to all the workings, strivings, fight-
ings of lust in their hearts. So did Joseph. " How shall I do this
great evil," saith he, " and sin against the Lord?" my good and graci-
ous God.1 And Paul, "The love of Christ eonstraineth us;"2 and,
" Having received these promises, let us cleanse ourselves from all
pollution of the flesh and spirit," 2 Cor. vii. 1 . But now if a man be so
under the power of his lust that he hath nothing but law to oppose
it withal, if he cannot fight against it with gospel weapons, but deals
with it altogether with hell and judgment, which are the proper
arms of the law, it is most evident that sin hath possessed itself of
his will and affections to a very great prevalency and conquest.
Such a person hath cast off, as to the particular spoken of, the con-
duct of renewing grace, and is kept from ruin only by restrain lag
grace; and so far is he fallen from grace, and returned under the
power of the law. And can it be thought that this is not a great pro-
vocation to Christ, that men should cast off his easy, gentle yoke and
rule, and cast themselves under the iron yoke of the law, merely out
of indulgence unto their lusts?
Try thyself by this also : When thou art by sin driven to make a
stand, so that thou must either serve it and rush at the command of
it into folly,' like the horse into the battle, or make head against it
to suppress it, what dost thou say to thy soul? what dost thou ex-
postulate with thyself? Is this all, — " Hell will be the end of this
course ; vengeance will meet with me and find me out?" It is time for
thee to look about thee ; evil lies at the door. Paul's main argument
to evince that sin shall not have dominion over believers is, that they
" are not under the law, but under grace," Rom. vi. 1 4. If thy con-
tendings against sin be all on legal accounts, from legal principles
and motives, what assurance canst thou attain unto that sin shall not
have dominion over thee, which will be thy ruin?
1 Gen xxxix. 9. » 2 Ccr. v. 14
48 MORTIFICATION OF SIN IN BELIEVERS.
Yea, know that this reserve will not long hold out. If thy lust
hath driven thee from stronger gospel forts, it will speedily prevail
against this also. Do not suppose that such considerations will deliver
thee, when thou hast voluntarily given up to thine enemy those helps
and means of preservation which have a thousand times their strength.
Rest assuredly in this, that unless thou recover thyself with speed
from this condition, the thing that thou fearest will come upon tbee.
What gospel principles do not, legal motives cannot do.
5. When it is probable that there is, or may be, somewhat of
judiciary hardness, or at least of chastening punishment, in thy lust
"as disquieting. This is another dangerous symptom. That God doth
sometimes leave even those of his own under the perplexing power
at least of some lust or sin, to correct them for former sins, negli-
gence, and folly, I no way doubt. Hence was that complaint of the
church, " Why hast thou hardened us from the fear of thy name?"
Isa. lxiii. 1 7. That this is his way of dealing with unregenerate men
no man questions. But how shall a man know whether there be
any thing of God's chastening hand in his being left to the disquiet-
ment of his distemper? Ans. Examine thy heart and ways. What
was the state and condition of thy soul before thou fellest into the
entanglements of that sin which now thou so complainest of? Hadst
thou been negligent in duties? Hadst thou lived inordinately to thy-
self? Is there the guilt of any great sin lying upon thee unrepented
of? A new sin may be permitted, as well as a new affliction sent,
to bring an old sin to remembrance.
Hast thou received any eminent mercy, protection, deliverance,
which thou didst not improve in a due manner, nor wast thankful
for? or hast thou been exercised with any affliction without labour-
ing for the appointed end of it? or hast thou been wanting to the
opportunities of glorifying God in thy generation, which, in his good
providence, he had graciously afforded unto thee? or hast thou con-
formed thyself unto the world and the men of it, through the
abounding of temptations in the days wherein thou livest? If thou
findest this to have been thy state, awake, call upon God ; thou art
fast asleep in a storm of anger round, about thee.
6. When thy lust hath already withstood particular dealings
from God against it. This condition is described, Isa. lvii. 1 7, " For
the iniquity of his covetousness was I wroth, and smote him: I hid
me, and was wroth, and he went on frowardly in the way of his
heart." God had dealt with them about their prevailing lust, and
that several ways, — by affliction and desertion ; but they held out
against all. This is a sad condition, which nothing but mere sove-
reign grace (as God expresses it in the next verse) can relieve a man
in, and which no man ought to promise himself or bear himself
SYMPTOMS OF A PARTICULAR LUST. 49
upon. God oftentimes, in his providential dispensations, meets with
a man, and speaks particularly to the evil of his heart, as he did to
Joseph's brethren in their selling of him into Egypt. This makes
the man reflect on his sin, and judge himself in particular for it.
God makes it to be the voice of the danger, affliction, trouble, sick-
ness that he is in or under. Sometimes in reading of the word God
makes a man stay on something that cuts him to the heart, and
shakes him as to his present condition. More frequently in the
hearing of the word preached, his great ordinance for conviction,
conversion, and edification, doth he meet with men. God often
hews men by the sword of his word in that ordinance, strikes directly
on their bosom-beloved lust, startles the sinner, makes him enframe
unto the mortification and relinquishment of the evil of his heart.
Now, if his lust have taken such hold on him as to enforce him to
break these bands of the Lord, and to cast these cords from him, — if
it overcomes these convictions, and gets again into its old posture, —
if it can cure the wounds it so receives, — that soul is in a sad con-
dition.
Unspeakable are the evils which attend such a frame of heart.
Every particular warning to a man in such an estate is an inestimable
mercy; how then doth he despise God in them who holds out against
them ! And what infinite patience is this in God, that he doth not
cast off such a one, and swear in his wrath that he shall never enter
into his rest !
These and many other evidences are there of a lust that is danger-
ous, if not mortal. As our Saviour said of the evil spirit, " This
kind goes not out but by fasting and prayer," so say I of lusts of
this kind. An ordinary course of mortification will not do it; ex-
traordinary ways must be fixed on.
This is the first particular direction : Consider whether the lust or
sin you are contending with hath any of these dangerous symptoms
attending of it.
Before I proceed I must give you one* caution by the way, lest any
be deceived by what hath been spoken. Whereas I say the things and
evils above-mentioned may befall true believers, let not any that finds
the same things in himself thence or from thence conclude that he is
a tine believer. These are the evils that believers may fall into and
be ensnared withal, not the things that constitute a believer. A man
may as well conclude that he is a believer because he is an adulterer,
because David that was so fell into adultery, as conclude it from the
signs foregoing; which are the evils of sin and Satan in the hearts of
believers. The seventh chapter of the Romans contains the description
of a regenerate man. He that shall consider what is spoken of his dark
side, of his unregenerate part, of the indwelling power and violence
VOL. vi. 4
50 MOKTIFICATION OF SIN IN BELIEVERS.
of sin remaining in him, and, because he finds the like in himself,
conclude that he is a regenerate man, will be deceived in his reckon-
ing. It is all one as if you should argue: A wise man may be sick
and wounded, yea, do some things foolishly ; therefore, every one who
is sick and wounded and does things foolishly is a wise man. Or
as if a silly, deformed creature, hearing one speak of a beautiful per-
son, should say that he had a mark or a scar that much disfigured
him, should conclude that because he hath himself scars, and moles,
and warts, he also is beautiful. If you will have evidences of your
being believers, it must be from those things that constitute men
believers. He that hath these things in himself may safely con-
clude, " If I am a believer, I am a most miserable one." But that any
man is so, he must look for other evidences if he will have peace.
CHAPTER X
The second particular direction: Get a clear sense of,— 1. The guilt of the sin
perplexing— Considerations for help therein proposed— 2. The danger mani-
fold—(1.) Hardening— (2.) Temporal correction— (3.) Loss of peace and
strength— (4.) Eternal destruction— Rules for the management of this con-
sideration—3. The evil of it— (1.) In grieving the Spirit— (2.) Wounding
the new creature— [(3.) Taking away a man's usefulness.]
The second direction is this: Get a clear and abiding sense iqwn
thy mind and conscience of the guilt, danger, and evil of that sin
wherewith thou art perplexed : —
1. Of the guilt of it. It is one of the deceits of a prevailing lust
to extenuate its own guilt. " Is it not a little one?" " When I go
and bow myself in the house of Eimmon, God be merciful to me in
this thing." " Though this be bad, yet it is not so bad as such and
such an evil; others of the people of God have had such a frame;
yea, what dreadful actual sins have some of them fallen into !" Innu-
merable ways there are whereby sin diverts the mind from a right
and due apprehension of its guilt. Its noisome exhalations darken
the mind, that it cannot make a right judgment of things. Perplex-
ing reasonings, extenuating promises, tumultuating desires, treacher-
ous purposes of relinquishment, hopes of mercy, all have their share
in disturbing the mind in its consideration of the guilt of a prevail-
ing lust. The prophet tells us that lust will do thus wholly when
it comes to the height: Hos. iv. 11, "Whoredom and wine and new
wine take away the heart,"— the heart, that is the understanding, as
it is often used in the Scripture. And as they accomplish this work
A SENSE OF THE GUILT OF SIN REQUIRED. 51
to the height in unregenerate persons, so in part in regenerate also.
Solomon tells you of him who was enticed by the lewd woman, that
he was " among the simple ones;" he was " a young man void of un-
derstanding," Prov. vii. 7. And wherein did his folly appear? Why,
says he, in the 23d verse, " He knew not that it was for his life;" he
considered not the guilt of the evil that he was involved in. And
the Lord, rendering a reason why his dealings with Ephraim took
no better effect, gives this account: "Ephraim is like a silly dove
without heart," Hos. vii. 11 ; — had no understanding of his own miser-
able condition. Had it been possible that David should have lain
so long in the guilt of that abominable sin, but that he had innumer-
able corrupt reasonings, hindering him from taking a clear view of
its ugliness and guilt in the glass of the law? This made the prophet
that was sent for his awaking, in his dealings with him, to shut up
all subterfuges and pretences by his parable, that so he might fall
fully under a sense of the guilt of it. This is the proper issue of lust
in the heart, — it darkens the mind that it shall not judge aright of
its guilt'; and many other ways it hath for its own extenuation that I
shall not now insist on.
Let this, then, be the first care of him that would mortify sin, — to
fix a right judgment of its guilt in his mind. To which end take
these considerations to thy assistance : —
(1.) Though the pow?r of sin be weakened by inherent grace in
them that have it, that sin shall not have dominion over them as it
hath over others, yet the guilt of sin that cloth yet abide and remain
is aggravated and heightened by it : Rom. vi. 1, 2, " What shall we
say then? shall we continue in sin, that grace may abound? God
forbid. How shall we, that are dead to sin, live any longer therein?" —
" How shall we, that are dead?" The emphasis is on the word " we."
How shall we do it, who, as he afterward describes it, have received
grace from Christ to the contrary? We, doubtless, are more evil
than any, if we do it. I shall not insist on the special aggravations
of the sins of such persons, — how they sin against more love, mercy,
grace, assistance, relief, means, and deliverances than others. But
let this consideration abide in thy mind, — there is inconceivably more
evil and guilt in the evil of thy heart that doth remain, than there
would be in so much sin if thou hadst no grace at all. Observe, —
(2.) That as God sees abundance of beauty and excellency in the
desires of the heart of his servants, more than in any the most glo-
rious works of other men, yea, more than in most of their own outward
performances, which have a greater mixture of sin than the desires
and pantings of grace in the heart have; so God yees a great deal of
evil in the working of lust in their hearts, yea, and more than in the
open, notorious acts of vnclied men, or in many outward sins where-
52 MORTIFICATION OF SIN IN BELIEVERS.
into the saints may fall, seeing against them there is more opposition
made, and more humiliation generally follows them. Thus Christ,
dealing with his decaying children, goes to the root with them, lays
aside their profession : Rev. iii. 15, "I know thee ;" — " Thou art quite
another thing than thou professest ; and this makes thee abominable."
So, then, let these things, and the like considerations, lead thee to
a clear sense of the guilt of thy indwelling lust, that there may be no
room in thy heart for extenuating or excusing thoughts, whereby
sin insensibly will get strength and prevail.
2. Consider the danger of it, which is manifold : —
(1.) Of being hardened by the deceitfulness. This the apostle sorely
charges on the Hebrews, chap. iii. 12, 13, " Take heed, brethren, lest
there be in any of you an evil heart of unbelief, in departing from the
living God. But exhort one another daily, while it is called To-day ;
lest any of you be hardened through the deceitfulness of sin/' " Take
heed," saith he, " use all means, consider your temptations, watch dili-
gently ; there is a treachery, a deceit in sin, that tends to the harden-
ing of your hearts from the fear of God." The hardening here men-
tioned is to the utmost, — utter obduration ; sin tends to it, and every
distemper and lust will make at least some progress towards it. Thou
that wast tender, and didst use to melt under the word, under afflic-
tions, wilt grow as some have profanely spoken, " sermon-proof and
sickness-proof." Thou that didst tremble at the presence of God,
thoughts of death, and appearance before him, when thou hadst more
assurance of his love than now thou hast, shalt have a stoutness upon
thy spirit not to be moved by these things. Thy soul and thy sin
shall be spoken of and spoken to, and thou shalt not be at all con-
cerned, but shalt be able to pass over duties, praying, hearing, read-
ing, and thy heart not in the least affected. Sin will grow a light
thing to thee ; thou wilt pass it by as a thing of nought ; this it will
grow to. And what will be the end of such a condition? Can a sadder
thing befall thee? Is it not enough to make any heart to tremble, to
think of being brought into that estate wherein he should have slight
thoughts of sin ? Slight thoughts of grace, of mercy, of the blood of
Christ, of the law, heaven, and hell, come all in at the same season.
Take heed, this is that thy lust is working towards, — the hardening
of the heart, searing of the conscience, blinding of the mind, stupify-
ing of the affections, and deceiving of the whole soul.
(2.) The danger of some great temporal correction, which the Scrip-
ture calls " vengeance," "judgment," and "punishment." Ps. lxxxix.
30-33, Though God should not utterly cast thee off for this abomi-
nation that lies in thy heart, yet he will visit thee with the rod ; though
he pardon and forgive, he will take vengeance of thy inventions. O
remember David and all his troubles! look on him flying into the
A SENSE OF THE DANGER OF SIN REQUIRED. 53
wilderness, and consider the hand of God upon him. Is it nothing
to thee that God should kill thy child in anger, ruin thy estate in
anger, break thy bones in anger, suffer thee to be a scandal and re-
proach in anger, kill thee, destroy thee, make thee lie down in dark-
ness, in anger? Is it nothing that he should punish, ruin, and undo
others for thy sake ? Let me not be mistaken. I do not mean that
God doth send all these things always on his in anger; God forbid !
but this I say, that when he doth so deal with thee, and thy con-
science bears witness with him what thy provocations have been,
thou wilt find his dealings full of bitterness to thy soul. If thou
fear est not these things, I fear thou art under hardness.
(3.) Loss of peace and strength all a man's days. To have peace
with God, to have strength to walk before God, is the sum of the
great promises of the covenant of grace. In these things is the life
of oar souls. Without them in some comfortable measure, to live is
to die. What good will our lives do us if we see not the face of God
sometimes in peace? if we have not some strength to walk with
him? Now, both these will an unmortified lust certainly deprive the
souls of men of. This case is so evident in David, as that nothing
can be more clear. How often doth he complain that his bones were
broken, his soul disquieted, his wounds grievous, on this account !
Take other instances : Isa. lvii. 17, " For the iniquity of his covetous-
ness I was wroth, and hid myself." What peace, I pray, is there to
a soul while God hides himself, or strength whilst he smites ? Hos.
v. 15, "I will go and return to my place, till they acknowledge
their offence, and seek my face;" — " I will leave them, hide my face,
and what will become of their peace and strength?" If ever, then,
thou hast enjoyed peace with God, if ever his terrors have made thee
afraid, if ever thou hast had strength to walk with him, or ever hast
mourned in thy prayer, and been troubled because of thy weakness,
think of this danger that hangs over thy head. It is perhaps but a
little while and thou shalt see the face of God in peace no more.
Perhaps by to-morrow thou shalt not be able to pray, read, hear, or
perform any duties with the least cheerfulness, life, or vigour; and
possibly thou mayst never see a quiet hour whilst thou livest, — that
thou mayst carry about thee broken bones, full of pain and terror, all
the days of thy life. Yea, perhaps God will shoot his arrows at thee,
and fill thee with anguish and disquietness, with fears and perplexi-
ties; make thee a terror and an astonishment to thyself and others;
show thee hell and wrath every moment; frighten and scare thee
with sad apprehensions of his hatred; so that thy sore shall run in
the night season, and thy soul shall refuse comfort; so that thou
shalt wish death rather than life, yea, thy soul may choose strangling.
Consider this a little, — though God should not utterly destroy thee,
54 MORTIFICATION OF SIN IN BELIEVERS.
yet lie might cast thee into this condition, wherein thou shalt have
quick and living apprehensions of thy destruction. Wont thy heart
to thoughts hereof; let it know what is like to be the issue of its
state. Leave not this consideration until thou hast made thy soul to
tremble within thee.
(4.) There is the danger of eternal destruction.
For the due management of this consideration, observe, —
[1.] That there is such a connection between a continuance in sin
and eternal destruction, that though God does resolve to deliver
some from a continuance in sin that they may not be destroyed, yet
he will deliver none from destruction that continue in sin ; so that
whilst any one lies under an abiding power of sin, the threats of de-
struction and everlasting separation from God are to be held out
to him. So Heb. iii. 12 ; to which add chap. x. 38. This is the rule
of God's proceeding : If any man " depart" from him, " draw back "
through unbelief, " God's soul hath no pleasure in him;" — that is,
his indignation shall pursue him to destruction: so evidently, Gal.
vi. 8.
[2.] That he who is so entangled, as above described, under the
power of any corruption, can have at that present no clear prevailing-
evidence of his interest in the covenant, by the efficacy whereof he
may be delivered from fear of destruction ; so that destruction from
the Lord may justly be a terror to him, and he may, he ought to
look upon it, as that which will be the end of Jtis course and ways.
" There is no condemnation to them that are in Christ Jesus," Rom.
viii. 1. True ; but who shall have the comfort of this assertion?
who may assume it to himself? " They that walk after the Spirit,
and not after the flesh." But you will say, " Is not this to persuade
men to unbelief?" I answer, No. There is a twofold judgment that
a man may make of himself, — first, of his person; and, secondly, of
his ways. It is the judgment of his ways, not his person, that I
speak of. Let a man get the best evidence for his person that he can,
yet to judge that an evil way will end in destruction is his duty;
not to do it is atheism. I do not say, that in such a condition. an ian
ought to throw away the evidences of his personal interest in Christ ;
but I say, he cannot keep them. There is a twofold condemnation
of a man's self : — First, In respect of desert, when the soul concludes
that it deserves to be cast out of the presence of God ; and this is so
far from a business of unbelief that it is an effect of faith. Secondly,
With respect to the issue and event, when the soul concludes it shall
be damned. I do not say this is the duty of any one, nor do I call
them to it; but this I say, that the end of the way Avherein a man is
ought by him to be concluded to be death, that he may be provoked
to fly from it. And this is another consideration that ought to dwell
A SENSE OF THE EVIL OF SIN REQUIRED. 55
upon such a soul, if it desire to be freed from the entanglement of
its lusts.
3. Consider the evils of it; I mean its present evils. Danger re-
spects what is to come; evil, what is present. Some of the many-
evils that attend an unmortified lust may be mentioned : —
(1.) It grieves the holy and blessed Spirit, which is given to be-
lievers to dwell in them and abide with them. So the apostle, Eph.
iv. 25-29, dehorting them from many lusts and sins, gives this as the
great motive of it, verse 30, " Grieve not the Holy Spirit, whereby
ye are sealed unto the day of redemption." " Grieve not that Spirit of
God," saith he, "whereby you receive so many and so great benefits;"
of which he instances in one signal and comprehensive one, — " sealing
to the day of redemption." He is grieved by it. As a tender and
lovino- friend is grieved at the uukindness of his friend, of whom he
hath well deserved, so is it with this tender and loving Spirit, who
hath chosen our hearts for a habitation to dwell in, and there to do
for us all that our souls desire. He is grieved by our harbouring his
enemies, and those whom he is to destroy, in our hearts with him.
" He doth not afflict willingly, nor grieve us," Lam. iii. 33 ; and shall
we daily grieve him? Thus is he said sometimes to be " vexed," some-
times " grieved at his heart," to express the greatest sense of our pro-
vocation. Now, if there be any thing of gracious ingenuity left in the
soul, if it be not utterly hardened by the deceitfulness of sin, this con-
sideration will certainly affect it. Consider who and what thou art;
who the Spirit is that is grieved, what he hath done for thee, what
he comes to thy soul about, what he hath already done in thee ; and be
ashamed. Among those who walk with God, there is no greater mo-
tive and incentive unto universal holiness, and the preserving of their
hearts and spirits in all purity and cleanness, than this, that the blessed
Spirit, who hath undertaken to dwell in them as temples of God, and
to preserve them meet for him who so dwells in them, is continually
considering what they give entertainment in their hearts unto, and
rejoiceth when his temple is kept undefiled. That was a high aggra-
vation of the sin of Zimri, that he brought his adulteress into the
congregation in the sight of Moses and the rest, who were weeping
for the sins of the people, Numb. xxv. 6. And is it not a high aggra-
vation of the countenancing a lust, or suffering it to abide in the
heart, when it is (as it must be, if we are believers) entertained under
the peculiar eye and view of the Holy Ghost, taking care to preserve
his tabernacle pure and holy?
(2.) The Lord Jesus Christ is wounded afresh by it; his new
creature in the heart is wounded; his love is foiled; his adversary
gratified. As a total relinquishment of him, by the deceitfulness of
sin, is the " crucifying him afresh, and the putting of him to open
56 MORTIFICATION OF SIN IN BELIEVERS.
shame ;" so every harbouring of sin that he came to destroy wounds
and grieves him.
(3.) It will take away a man's usefulness in his generation. His
works, his endeavours, his labours, seldom receive blessing from God.
If he be a preacher, God commonly blows upon his ministry, that he
shall labour in the fire, and not be honoured with any success or
doino- any work for God ; and the like may be spoken of other con-
ditions. The world is at this day full of poor withering professors.
How few are there that walk in any beauty or glory ! how barren, how
useless are they, for the most part ! Amongst the many reasons that
may be assigned of this sad estate, it may justly be feared that this
is none of the least effectual, — many men harbour spirit-devouring
lusts in their bosoms, that lie as worms at the root of their obe-
dience, and corrode and weaken it day by day. All graces, all the
ways and means whereby any graces may be exercised and improved,
are prejudiced by this means; and as to any success, God blasts such
men's undertakings.
This, then, is my second direction, and it regards the opposition that
is to be made to lust in respect of its habitual residence in the soul : —
Keep alive upon thy heart these or the like considerations of its guilt,
danger, and evil ; be much in the meditation of these things ; cause
thy heart to dwell and abide upon them ; engage thy thoughts into
these considerations; let them not go off nor wander from them un-
til they begin to have a powerful influence upon thy soul, — until they
make it to tremble.
CHAPTER XI
The TniRD direction proposed: Load thy conscience with the guilt of the perplexing
distemper — The ways and means whereby that may be done — The fourth
direction : Vehement desire for deliverance — The fifth : Some distempers
rooted deeply in men's natural tempers — Considerations of such distempers ;
ways of dealing with them — The sixth direction : Occasions and advantages
of sin to be prevented — The seventh direction: The first actings of sin vigor-
ously to be opposed.
This is my third direction, —
Load thy conscience with the guilt of it. Not only consider that
it hath a guilt, but load thy conscience with the guilt of its actual
eruptions and disturbances.
For the right improvement of this rule I shall give some parti-
cular directions: —
THE CONSCIENCE TO BE CHARGED WITH GUILT. 0(
1. Take God's method in it, and begin with generals, and so de-
scend to particulars: —
(1.) Charge thy conscience with that guilt which appears in it
from the rectitude and holiness of the law. Bring the holy law of
God into thy conscience, lay thy corruption to it, pray that thou
mayst be affected with it. Consider the holiness, spirituality, fiery
severity, inwardness, absoluteness of the law, and see how thou canst
stand before it. Be much, I say, in affecting thy conscience with the
terror of the Lord in the law, and how righteous it is that every one
of thy transgressions should receive a recompense of reward. Per-
haps thy conscience will invent shifts and evasions to keep off the
power of this consideration; — as, that the condemning power of the
law doth not belong to thee, thou art set free from it, and the like;
and so, though thou be not conformable to it, yet thou need est not
to be so much troubled at it. But, —
[1.] Tell thy conscience that it cannot manage any evidence to the
purpose that thou art free from the condemning power of sin, whilst
thy unmortified lust lies in thy heart; so that, perhaps, the law may
make good its plea against thee for a full dominion, and then thou
art a lost creature. Wherefore it is best to ponder to the utmost
what it hath to say.
Assuredly, he that pleads in the most secret reserve of his heart
that he is freed from the condemning power of the law, thereby
secretly to countenance himself in giving the least allowance unto
any sin or lust, is not able, on gospel grounds, to manage any evi-
dence, unto any tolerable spiritual security, that indeed he is in a due
manner freed from what he so pretends himself to be delivered.
[2.] Whatever be the issue, yet the law hath commission from
God to seize upon transgressors wherever it find them, and so bring
them before his throne, where they are to plead for themselves. This
is thy present case ; the law hath found thee out, and before God it
will bring thee. If thou canst plead a pardon, well and good; if not,
the law will do its work.
[3.] However, this is the proper work of the law, to discover sin
in the guilt of it, to awake and humble the soul for it, to be a glass
to represent sin in its colours; and if thou deniest to deal with it on
this account, it is not through faith, but through the hardness of thy
heart and the deceitfulness of sin.
This is a door that too many professors have gone out at unto open
apostasy. Such a deliverance from the law they have pretended, as
that they would consult its guidance and direction no more; they
would measure their sin by it no more. By little and little this prin-
ciple hath insensibly, from the notion of it, proceeded to influence
their practical understandings, and, having taken possession there,
58 MORTIFICATION OF SIN IN BELIEVERS.
hath turned the will and affections loose to all manner of abomina-
tions.
By such ways, I say, then, as these, persuade thy conscience to
hearken diligently to what the law speaks, in the name of the Lord,
unto thee about thy lust and corruption. Oh ! if thy ears be open,
it will speak with a voice that shall make thee tremble, that shall
cast thee to the ground, and fill thee with astonishment. If ever
thou wilt mortify thy corruptions, thou must tie up thy conscience
to the law, shut it from all shifts and exceptions, until it owns its
guilt with a clear and thorough apprehension; so that thence, as
David speaks, thy " iniquity may ever be before thee/'
(2.) Bring thy lust to the gospel, — not for relief, but for farther con-
viction of its guilt; look on Him whom thou hast pierced, and be in
bitterness. Say to thy soul, " What have I done? What love, what
mercy, what blood, what grace have I despised and trampled on! Is
this the return I make to the Father for his love, to the Son for his
blood, to the Holy Ghost for his grace? Do I thus requite the
Lord? Have I defiled the heart that Christ died to wash, that the
blessed Spirit hath chosen to dwell in? And can I keep myself out
of the dust? What can I say to the dear Lord Jesus? How shall
I hold up my head with any boldness before him? Do I account
communion with him of so little value, that for this vile lust's sake I
have scarce left him any room in my heart? How shall I escape if
I neglect so great salvation? In the meantime, what shall I say to
the Lord? Love, mercy, grace, goodness, peace, joy, consolation, — I
have despised them all, and esteemed them as a thing of nought,
that I might harbour a lust in my heart. Have I obtained a view
of God's fatherly countenance, that I might behold his face and pro-
voke him to his face? Was my soul washed, that room might be
made for new defilements? Shall I endeavour to disappoint the end
of the death of Christ? Shall I daily grieve that Spirit whereby I
am sealed to the day of redemption?" Entertain thy conscience daily
with this treaty. See if it can stand before this aggravation of its
guilt. If this make it not sink in some measure and melt, I fear thy
case is dangerous.
2. Descend to particulars. As under the general head of the
gospel all the benefits of it are to be considered, as redemption, justi-
fication, and the like; so, in particular, consider the management of
the love of them towards thine own soul, for the aggravation of the
guilt of thy corruption. As, —
(1.) Consider the infinite patience and. forbearance of God to-
wards thee in particular. Consider what advantages he might have
,i against thee, to have made thee a shame and a reproach in
this world, arid an object of wrath for ever; how thou hast dealt
THE CONSCIENCE TO BE CHARGED WITH SIN. 59
treacherously and falsely with him from time to time, flattered him
with thy lips, but broken all promises and engagements, and that by
the means of that sin thou art now in pursuit of; and yet he hath
spared thee from time to time, although thou seemest boldly to
have put it to the trial Low long he could hold out. And wilt thou
yet sin against him? wilt thou yet weary him, and make him to
serve with thy corruptions?
Hast thou not often been ready to conclude thyself, that it was
utterly impossible that he should bear any longer with thee ; that he
would cast thee off, and be gracious no more ; that all his forbear-
ance was exhausted, and hell and wrath was even ready prepared
for thee? and yet, above all thy expectation, he hath returned with
visitations of love. And wilt thou yet abide in the provocation of
the eyes of his glory?
(2.) How often hast thou been at the door of being hardened by
the deceitfulness of sin, and by the infinite rich grace of God hast
been recovered to communion with him again ?
Hast thou not found grace decaying ; delight in duties, ordinances,
prayer and meditation, vanishing ; inclinations to loose careless walk-
ing, thriving ; and they who before were entangled, almost beyond re-
covery? Hast thou not found thyself engaged in such ways, societies,
companies, and that with delight, as God abhors? And wilt thou ven-
ture any more to the brink of hardness ?
(3.) All God's gracious dealings with thee, in providential dispen-
sations, deliverances, afflictions, mercies, enjoyments, all ought here
to take place. By these, I say, and the like means, load thy con-
science ; and leave it not until it be thoroughly affected with the
guilt of thy indwelling corruption, until it is sensible of its wound,
and lie in the dust before the Lord. Unless this be done to the pur-
pose, all other endeavours are to no purpose. Whilst the conscience
hath any means to alleviate the guilt of sin, the soul will never
vigorously attempt its mortification.
Fourthly. Being thus affected with thy sin, in the next place get
a constant longing, breathing after deliverance from the -power of it.
Suffer not thy heart one moment to be contented with thy present
frame and condition. Longing desires after any thing, in things
natural and civil, are of no value or consideration, any farther but
as they incite and stir up the person in whom they are to a diligent
use of means for the bringing about the thing aimed at. In spiri-
tual things it is otherwise. Longing, breathing, and panting after
deliverance is a grace in itself, that hath a mighty power to conform
the soul into the likeness of the thing longed after. Hence the
apostle, describing the repentance and godly sorrow of the Corin-
thians, reckons this as one eminent grace that was then set on work,
GO MORTIFICATION OF SIN IN BELIEVERS.
"Vehement desire," 2 Cor. vii. 11. And in this case of indwelling
sin and the power of it, what frame doth he express himself to be
in? Rom. vii. 24. His heart breaks out with longings into a most
passionate expression of desire of deliverance. Now, if this be the
frame of saints upon the general consideration of indwelling sin, how
is it to be heightened and increased when thereunto is added the
perplexing rage and power of any particular lust and corruption!
Assure thyself, unless thou longest for deliverance thou shalt not
have it.
This will make the heart watchful for all opportunities of advan-
tage against its enemy, and ready to close with any assistances that
are afforded for its destruction. Strong desires are the very life of
that " praying always" which is enjoined us in all conditions, and
in none is more necessary than in this; they set faith and hope on
work, and are the soul's moving after the Lord.
Get thy heart, then, into a panting and breathing frame ; long,
sigh, cry out. You know the example of David ; I shall not need to
insist on it.
The fifth direction is, —
Consider whether the distemper with which thou art perplexed be
not rooted in thy nature, and cherished, fomeuted, and heightened
from thy constitution. A proneness to some sins may doubtless lie in
the natural temper and disposition of men. In this case consider, —
1. This is not in the least an extenuation of the guilt of thy sin.
Some, with an open profaneness, will ascribe gross enormities to their
temper and disposition ; and whether others may not relieve them-
selves from the pressing guilt of their distempers by the same consi-
deration, I know not. It is from the fall, from the original deprava-
tion of our natures, that the fomes and nourishment of any sin
abides in our natural temper. David reckons his being shapen in
iniquity and conception in sin1 as an aggravation of his following sin,
not a lessening or extenuation of it. That thou art peculiarly in-
clined unto any sinful distemper is but a peculiar breaking out of
original lust in thy nature, which should peculiarly abase and humble
thee.
2. That thou hast to fix upon on this account, in reference to thy
walking with God, is, that so great an advantage is given to sin, as
also to Satan, by this thy temper and disposition, that without ex-
traordinary watchfulness, care, and diligence, they will assuredly pre-
vail against thy soul. Thousands have been on this account hurried
headlong to hell, who otherwise, at least, might have gone at a more
gentle, less provoking, less mischievous rate.
3. For the mortification of any distemper so rooted in the nature
> Ps. li. 5.
OCCASIONS INCITING TO PARTICULAR SINS. 61
of a man, unto all other ways and means already named or farther to
be insisted on, there is one expedient peculiarly suited; this is that
of the apostle, 1 Cor. ix. 27, "I keep under my body, and bring it
into subjection." The bringing of the very body into subjection is
an ordinance of God tending to the mortification of sin. This gives
check unto the natural root of the distemper, and withers it by tak-
ing away its fatness of soil. Perhaps, because the Papists, men
ignorant of the righteousness of Christ, the work of his Spirit, and
whole business in hand, have laid the whole weight and stress of
mortification in voluntary services and penances, leading to the
subjection of the body, knowing indeed the true nature neither
of sin nor mortification, it may, on the other side, be a temptation
to some to neglect some means of humiliation which by God himself
are owned and appointed. The bringing of the body into subjection
in the case insisted on, by cutting short the natural appetite, by fast-
ing, watching, and the like, is doubtless acceptable to God, so it be
done with the ensuing limitations: —
(1 .) That the outward weakening and impairing of the body be not
looked upon as a thing good in itself, or that any mortification doth
consist therein, — which were again to bring us under carnal ordi-
nances; but only as a means for the end proposed, — the weakening of
any distemper in its natural root and seat. A man may have lean-
ness of body and soul together.
(2.) That the means whereby this is done, — namely, by fasting and
watching, aud the like, — be not looked on as things that in them-
selves, and by virtue of their own power, can produce true mortifica-
tion of any sin; for if they would, sin might be mortified without
any help of the Spirit in any unregenerate person in the world. They
are to be looked on only as ways whereby the Spirit may, and some-
times doth, put forth strength for the accomplishing of his own work,
especially in the case mentioned. Want of a right understanding
and due improvement of these and the like considerations, hath
raised a mortification among the Papists that may be better applied
to horses and other beasts of the field than to believers.
This is the sum of what hath been spoken : When the distemper
complained of seems to be rooted in the natural temper and consti-
tution, in applying our souls to a participation of the blood and Spirit
of Christ, an endeavour is to be used to give check in the way of
God to the natural root of that distemper.
The sixth direction is, —
Consider what occasions, what advantages thy distemper hath
taken to exert and put forth itself, and watch against them all.
This is one part of that duty which our blessed Saviour recom-
mends to his disciples under the name of watching: Mark xiii. 37, "I
62 MORTIFICATION OF SIN IN BELIEVERS.
say unto you all, Watch;" which, in Luke xxi. 34, is, " Take heed
lest your hearts be overcharged." Watch against all eruptions of
thy corruptions. I mean that duty which David professed himself
to be exercised unto. " I have," saith he, " kept myself from mine
iniquity." He watched all the ways and workings of his iniquity, to
prevent them, to rise up against them. This is that which we are
called unto under the name of "considering our ways." Consider what
ways, what companies, what opportunities, what studies, what busi-
nesses, what conditions, have at any time given, or do usually give,
advantages to thy distempers, and set thyself heedfully against them
all. Men will do this with respect unto their bodily infirmities and
distempers. The seasons, the diet, the air that have proved offensive
shall be avoided. Are the things of the soul of less importance ?
Know that he that dares to dally with occasions of sin will dare to
sin. He that will venture upon temptations unto wickedness will
venture upon wickedness. Hazael thought he should not be so
wicked as the prophet told him he would be. To convince him, the
prophet tells him no more but, " Thou shalt be king of Syria." If
he will venture on temptations unto cruelty, he will be cruel. Tell
a man he shall commit such and such sins, he will startle at it. If
you can corivince him that he will venture on such occasions and
temptations of them, he will have little ground left for his confidence.
Particular directions belonging to this head are many, not now to be
insisted on. But because this head is of no less importance than the
whole doctrine here handled, I have at large in another treatise,
about entering into temptations, treated of it.
The seventh direction is, —
Rise mightily against the first actings of thy distemper, its first
conceptions ; suffer it not to get the least ground. Do not say, " Thus
far it shall go, and no farther." If it have allowance for one step, it
will take another. It is impossible to fix bounds to sin. It is like
water in a channel, — if it once break out, it will have its course. Its
not acting is easier to be compassed than its bounding. Therefore
doth James give that gradation and process of lust, chap. i. 14, 15,
that we may stop at the entrance. Dost thou find thy corruption to
begin to entangle thy thoughts? rise up with all thy strength against
it, with no less indignation than if it had fully accomplished what it
aims at. Consider what an unclean thought would have; it would
have thee roll thyself in folly and filth. Ask envy what it would
have; — murder and destruction is at the end of it. Set thyself against
it with no less vigour than if it had utterly debased thee to wick-
edness. Without this course thou wilt not prevail. As sin gets
ground in the affections to delight in, it gets also upon the under-
stand in cr to slight it
SELF-ABASEMENT BEFORE THE MAJESTY OF GOD. C3
CHAPTER XII.
The EIGHTH direction: Thoughtfulness of the excellency of the majesty of God —
Our unacquaintedness with him proposed and considered.
Eighthly, Use and exercise thyself to such meditations as may-
serve to fill thee at all times with self-abasement and thoughts of
thine own vileness; as, —
1. Be much in thoughtfulness of the excellency of the majesty of
God and thine infinite, inconceivable distance from him. Many
thoughts of it cannot but fill thee with a sense of thine own vileness,
which strikes deep at the root of any indwelling sin. When Job
comes to a clear discovery of the greatness and the excellency of God,
he is filled with self-abhorrence and is pressed to humiliation, Job
xiii. 5, 6. And in what state doth the prophet Habakkuk affirm
himself to be cast, upon the apprehension of the majesty of God ?
chap. iii. 16. "With God/' says Job, " is terrible majesty."1 Hence
were the thoughts of them of old, that when they had seen God they
should die. The Scripture abounds in this self-abasing considera-
tion, comparing the men of the earth to " grasshoppers," to " vanity,"
the " dust of the balance," in respect of God.2 Be much in thoughts
of this nature, to abase the pride of thy heart, and to keep thy soul
humble within thee. There is nothing will render thee a greater
indisposition to be imposed on by the deceits of sin than such a
frame of heart. Think greatly of the greatness of God.
2. Think much of thine unacquaintedness with him. Though
thou knowest enough to keep thee low and humble, yet how little a
portion is it that thou knowest of him ! The contemplation hereof
cast that wise man into that apprehension of himself winch he ex-
presses, Prov. xxx. 2-4, " Surely I am more brutish than any man,
and have not the understanding of a man. I neither learned wis-
dom, nor have the knowledge of the holy. Who hath ascended up
into heaven, or descended? who hath gathered the wind in his fists?
who hath bound the waters in a gannent? who hath established the
ends of the earth? what is his name, and what is his Son's name, if
thou canst tell?" Labour with this also to take down the pride of
thy heart. What dost thou know of God? How little a portion is
it! How immense is he in his nature! Canst thou look without
teiTor into the abyss of eternity? Thou canst not bear the rays of
his glorious being.
Because I look on this consideration of great use in our wralking
with God, so far as it may have a consistency with that filial bold-
1 Job xxxvii. 22. a Isa. xL 12-25.
G4 MORTIFICATION OF SIN IN BELIEVERS.
ness which is given us in Jesus Christ to draw nigh to the throne of
grace, I shall farther insist upon it, to give an abiding impression of
it to the souls of them who desire to walk humbly with God.
Consider, then, I say, to keep thy heart in continual awe of the
majesty of God, that persons of the most high and eminent attain-
ment, of the nearest and most familiar communion with God, do yet
in this life know but a very little of him and his glory. God reveals
his name to Moses, — the most glorious attributes that he hath mani-
fested in the covenant of grace, Exod. xxxiv. 5, 6 ; yet all are but the
" back parts" of God. All that he knows by it is but little, low, com-
pared to the perfections of his glory. Hence it is with peculiar re-
ference to Moses that it is said, " No man hath seen God at any
time," John i. 18; of him in comparison with Christ doth he speak,
verse 1 7 ; and of him it is here said, " No man," no, not Moses, the
most eminent among them, " hath seen God at any time." We
speak much of God, can talk of him, his ways, his works, his coun-
sels, all the day long ; the truth is, we know very little of him. Our
thoughts, our meditations, our expressions of him are low, many of
them unworthy of his glory, none of them reaching his perfections.
You will say that Moses was under the law when God wrapped
up himself in darkness, and his mind in types and clouds and dark
institutions; — under the glorious shining of the gospel, which hath
brought life and immortality to light, God being revealed from his
own bosom, we now know him much more clearly, and as he is; we
see hisyace now, and not his back parts only, as Moses did.
Ans. 1 I acknowledge a vast and almost inconceivable difference
between the acquaintance we now have with God, after his speaking
to us by his own Son,1 and that which the generality of the saints
had under the law; for although their eyes were as good, sharp, and
clear as ours, their faith and spiritual understanding not behind ours,
the object as glorious unto them as unto us, yet our day is more
clear than theirs was, the clouds are blown away and scattered,3 the
shadows of the night are gone and fled away, the sun is risen, and
the means of sight is made more eminent and clear than formerly.
Yet —
2. That peculiar sight which Moses had of God, Exod. xxxiv., was
a gospel-siglit, a sight of God as "gracious," etc., and yet it is called
but his " back parts;" that is, but low and mean, in comparison of
his excellencies and perfections.
3. The apostle, exalting to the utmost this glory of light above
that of the law, manifesting that now the "vail" causing darkness is
taken away, so that with " open" or uncovered " face3 we behold the
glory of the Lord," tells us how : " As in a glass," 2 Cor. iii. 1 8. " In a
' Ileb. i. 2. ' Cant. iv. 6. 8 'AvzxusX^ivu -rfovuTu.
SELF-ABASEMENT BEFORE THE MAJESTY OF GOD. <J5
glass," how is that? Clearly, perfectly? Alas, no ! He tells you how
that is, 1 Cor. xiii. 12, " We see through a glass, darkly," saith he.
It is not a telescope that helps us to see things afar off, concerning
which the apostle speaks; and yet what poor helps are they! how
short do we come of the truth of things notwithstanding their assist-
ance ! It is a looking-glass whereunto he alludes (where are only
obscure species and images of things, and not the things themselves),
and a sight therein that he compares our knowledge to. He tells
you also that all that we do see, hi h6--pov, " by" or " through this
glass," is in ahiyfiari, — in " a riddle," iu darkness and obscurity.
And speaking of himself, who surely was much more clear-sighted
than any now living, he tells us that he saw but ex p'sfovs, — " in part."
He saw but the back parts of heavenly things, verse 1 2, and compares
all the knowledge he had attained of God to that he had of things
when he was a child, verse 11. It is a /x=foc, short of the to t'Omw
yea, such as -/.aTaf-yr^nGirat, — " it shall be destroyed," or done away.
"We know what weak, feeble, uncertain notions and apprehensions
children have of things of any abstruse consideration; how when they
grow up with any improvements of parts and abilities, those concep-
tions vanish, and they are ashamed of them. It is the commenda-
tion of a child to love, honour, believe, and obey his father; but for
his science and notions, his father knows his childishness and folly.
Notwithstanding all our confidence of high attainments, all our no-
tions of God are but childish in respect of his infinite perfections.
We lisp and babble, and say we know not what, for the most part,
in our most accurate, as we think, conceptions and notions of God.
We may love, honour, believe, and obey our Father ; and therewith he
accepts our childish thoughts, for they are but childish. We see but his
back parts ; we know but little of him. Hence is that promise where-
with we are so often supported and comforted in our distress, " We
shall see him as he is;" we shall see him " face to face;" " know as
we are known ; comprehend that for which we are comprehended,"
1 Cor. xiii. 12, 1 John iii 2; and positively, " Now we see him not;"
— all concluding that here we see but his back parts ; not as he is,
but in a dark, obscure representation; not in the perfection of his
gloi7-
The queen of Sheha had heard much of Solomon, and framed
many great thoughts of his magnificence in her mind thereupon ; but
when she came and saw his glory, she was forced to confess that the
one half of the truth had not been told her. We may suppose that
we have here attained great knowledge, clear and high thoughts of
God; but, alas! when he shall bring us into his presence we shall cry
out, " We never knew him as he is; the thousandth part of his glory,
and perfection, and blessedness, never entered into our hearts "
vol.. vi. 5
66 MORTIFICATION OF SIN IN BELIEVERS.
The apostle tells us, 1 John iii. 2, that we know not what we
ourselves shall be, — what we shall find ourselves in the issue; much
less will it enter into our hearts to conceive what God is, and what
we shall find him to be. Consider either him who is to be known,
or the way whereby we know him, and this will farther appear: —
(1.) We know so little of God, because it is God who is thus to be
known, — that is, he who hath described himself to us very much by
this, that we cannot know him. What else doth he intend where
he calls himself invisible, incomprehensible, and the like? — that is, he
whom we do not, cannot, know as he is. And our farther progress
consists more in knowing what he is not, than what he is. Thus is
he described to be immortal, infinite, — that is, he is not, as we are,
mortal, finite, and limited. Hence is that glorious description of him,
1 Tim. vi. 16, "Who only hath immortality, dwelling in the light
which no man can approach unto; whom no man hath seen, nor can
see." His light is such as no creature can approach unto. He is not
seen, not because he cannot be seen, but because we cannot bear the
sight of him. The light of God, in whom is no darkness, forbids all
access to him by any creature whatever. We who cannot behold the
sun in its glory are too weak to bear the beams of infinite brightness.
On this consideration, as was said, the wise man professeth himself
" a very beast, and not to have the understanding of a man," Prov.
xxx. 2; — that is, he knew nothing in comparison of God; so that he
seemed to have lost all his understanding when once he came to the
consideration of him, his work, and his ways.
In this consideration let our souls descend to some particulars : —
[1.] For the being of God; we are so far from a knowledge of it,
so as to be able to instruct one another therein by words and expres-
sions of it, as that to frame any conceptions in our mind, with such
species and impressions of things as we receive the knowledge of all
other things by, is to make an idol to ourselves, and so to worship a
god of our own making, and not the God that made us. We may
as well and as lawfully hew him out of wood or stone as form him
a being in our minds, suited to our apprehensions. The utmost of
the best of our thoughts of the being of God is, that we can have no
thoughts of it. Our knowledge of a being is but low when it mounts
no higher but only to know that we know it not.
[2.] There be some things of God which he himself hath taught
us to speak of, and to regulate our expressions of them ; but when we
have so done, we see not the things themselves ; we know them not.
To believe and admire is all that we attain to. We profess, as we are
taught, that God is infinite, omnipotent, eternal; and we know what
disputes and notions there are about omnipresence, immensity, in-
finiteness, and eternity. We have, I say, words and notions about
SELF- ABASEMENT BEFORE THE MAJESTY OF GOD. 67
these things; but as to the things themselves what do we know?
what do we comprehend of them ? Can the mind of man do any
more but swallow itself up in an infinite abyss, which is as nothing;
give itself up to what it cannot conceive, much less express? Is not
our understanding " brutish" in the contemplation of such things, and
is as if it were not? Yea, the perfection of our understanding is, not
to understand, and to rest there. They are but the back parts of eter-
nity and infmiteness that we have a glimpse of. What shall I say
of the Trinity, or the subsistence of distinct persons in the same in-
dividual essence, — a mystery by many denied, because by none un-
derstood,— a mystery, whose every letter is mysterious? Who can
declare the generation of the Son, the procession of the Spirit, or
the difference of the one from the other? But I shall not farther
instance in particulars. That infinite and inconceivable distance that
is between him and us keeps us in the dark as to any sight of his
face or clear apprehension of his perfections.
We know him rather by what he does than by what he is, — by his
doing us good than by his essential goodness; and how little a por-
tion of him, as Job speaks, is hereby discovered !
(2.) We know little of God, because it is faith alone whereby here
we know him. I shall not now discourse about the remaining im-
pressions on the hearts of all men by nature that there is a God, nor
what they may rationally be taught concerning that God from the
works of his creation and providence, which they see and behold.
It is confessedly, and that upon the woful experience of all ages, so
weak, low, dark, confused, that none ever on that account glorified
God as they ought, but, notwithstanding all their knowledge of God,
were indeed " without God in the world/'
The chief, and, upon the matter, almost only acquaintance we have
with God, and his dispensations of himself, is by faith. " He that
cometh to God must believe that he is. and that he is a re warder of them
that diligently seek him," Heb. xi. 6. Our knowledge of him and his
rewarding (the bottom of our obedience or coming to him), is believing.
" We walk by faith, and not by sight," 2 Cor. v. 7; — A/a irforeus oh hta
i'looug- by faith, and so by faith as not to have any express idea, image,
or species of that which we believe. Faith is all the argument we have
of " things not seen," Heb. xi. 1. I might here insist upon the nature
of it ; and from all its concomitants and concernments manifest that
we know but the back parts of what we know by faith only. As to
its rise, it is built purely upon the testimony of Him whom we have
not seen : as the apostle speaks, " How can ye love him whom ye
have not seen?" — that is, whom you know not but by faith that he
is. Faith receives all upon his testimony, whom it receives to be only
on his own testimony. As to its nature, it is an assent upon testi-
68 MORTIFICATION OF SIN IN BELIEVERS.
niony, not an evidence upon demonstration; and the object of it is,
as was said before, above us. Hence our faith, as was formerly ob-
served, is called a " seeing darkly, as in a glass." All that we know
this way (and all that we know of God we know this way) is but low,
and dark, and obscure.
But you will say, " All this is true, but yet it is only so to them that
know not God, perhaps, as he is revealed in Jesus Christ; with them
who do so it is otherwise. It is true, ' No man hath seen God at
any time/ but ' the only-begotten Son, he hath revealed him/
John i. 18; and 'the Son of God is come, and hath given us an
understanding, that we may know him that is true/ 1 John v. 20.
The illumination of ' the glorious gospel of Christ, who is the image
of God/ shineth upon believers, 2 Cor. iv. 4; yea, and 'God, who
commanded the light to shine out of darkness, shines into their hearts,
to give them the knowledge of his glory in the face of his Son/
verse 6. So that ' though we were darkness/ yet we are now ' light
in the Lord/ Eph. v. 8. And the apostle says, ' We all with open
face behold the glory of the Lord/ 2 Cor. iii. 18; and we are now so
far from being in such darkness, or at such a distance from God, that
' our communion and fellowship is with the Father and with his Son/
1 Johu i. 3. The light of the gospel whereby now God is revealed
is glorious; not a star, but the sun in his beauty is risen upon us,
and the vail is taken from our faces. So that though unbelievers,
yea, and perhaps some weak believers, may be in some darkness,
yet those of any growth or considerable attainments have a clear
sight and view of the face of God in Jesus Christ."
To which I answer, —
[1.] The truth is, we all of us know enough of him to love him more
than we do, to delight in him and serve him, believe him, obey him,
put our trust in him, above all that we have hitherto attained. Our
darkness and weakness is no plea for our negligence and disobedience.
Who is it that hath walked up to the knowledge that he hath had
of the perfections, excellencies, and will of God? God's end in giving
us any knowledge of himself here is that we may " glorify him as
God;" that is, love him, serve him, believe and obey him, — give him
all the honour and glory that is due from poor sinful creatures to a
sin-pardoning God and Creator. We must all acknowledge that we
were never thoroughly transformed into the image of that knowledge
which we have had. And had we used our talents well, we might
have been trusted with more.
[2.] Comparatively, that knowledge which we have of God by
the revelation of Jesus Christ in the gospel is exceeding eminent and
glorious. It is so in comparison of any knowledge of God that might
otherwise be attained, or was delivered in the law under the Old Tes-
SELF-ABASEMENT BEFORE THE MAJESTY OF GOD. G9
tament, which had but the shadow of good things, not the express
image of them; this the apostle pursues at large, 2 Cor. in. Christ
hath now in these last days revealed the Father from his own bosom,
declared his name, made known his mind, will, and counsel in a far
more clear, eminent, distinct manner than he did formerly, whilst he
kept his people under the pedagogy of the law; and this is that which,
for the most part, is intended in the places before mentioned. The
clear, perspicuous delivery and declaration of God and his will in the
gospel is expressly exalted in comparison of any other way of reve-
lation of himself.
[3.] The difference between believers and unbelievers as to know-
ledge is not so much in the matter of their knowledge as in the
manner of knowing. Unbelievers, some of them, may know more
and be able to say more of God, his perfections, and his will, than
many believers ; but they know nothing as they ought, nothing in a
right manner, nothing spiritually and savingly, nothing with a holy,
heavenly light. The excellency of a believer is, not that he hath a
large apprehension of things, but that what he doth apprehend, which
perhaps may be very little, he sees it in the light of the Spirit of
God, in a saving, soul-transforming light; and this is that winch gives
us communion with God, and not prying thoughts or curious-raised
notions.
[4.] Jesus Christ by his word and Spirit reveals to the hearts of
all his, God as a Father, as a God in covenant, as a rewarder, every
way sufficiently to teach us to obey him here, and to lead us to his
bosom, to lie down there in the fruition of him to eternity. But yet now,
[5.] Notwithstanding all this, it is but a little portion we know of
him ; we see but his back parts. For, —
1st. The intendment of all gospel revelation is, not to unvail God's
essential glory, that we should see him as he is, but merely to de-
clave so much of him as he knows sufficient to be a bottom of our
faith, love, obedience, and coming to him, — that is, of the faith which
here he expects from us ; such services as beseem poor creatures in
the midst of temptations. But when he calls us to eternal admira-
tion and contemplation, without interruption, he will make a new
manner of discovery of himself, and the whole shape of things, as it
now lies before us, will depart as a shadow.
2dhj. We are dull and slow of heart to receive the things that are
in the word revealed ; God, by our infirmity and weakness, keeping
us in continual dependence on him for teachings and revelations of
himself out of his word, never in this world bringing any soul to the
utmost of what is from the word to be made out and discovered : so
that although the way of revelation in the gospel be clear and evident,
yet we know little of the things themselves that are revealed.
70 MORTIFICATION OF SIN IN BELIEVERS.
Let us then revive the use and intendment of this consideration :
Will not a due apprehension of this inconceivable greatness of God,
and that infinite distance wherein we stand from him, fill the soul
with a holy and awful fear of him, so as to keep it in a frame un-
suited to the thriving or flourishing of any lust whatever? Let the
soul be continually wonted to reverential thoughts of God's great-
ness and omnipresence, and it will be much upon its watch as to
any undue deportments. Consider him with whom you have to do,
—even "our God is a consuming fire;" and in your greatest abash-
ments at his presence and eye, know that your very nature is too
narrow to bear apprehensions suitable to his essential glory.
CHAPTER XIII.
The ninth direction : "When the heart is disquieted by sin, speak no peace to it
until God speak it— Peace, without detestation of sin, unsound ; so is peace
measured out unto ourselves — How we may know when we measure our
peace unto ourselves— Directions as to that inquiry— The vanity of speaking
peace slightly ; also of doing it on one singular account, not universally.
Ninthly, In case God disquiet the heart about the guilt of its
distempers, either in respect of its root and indwelling, or in respect'
of any eruptions of it, take heed thou speakest not peace to thyself
before God speaks it; but hearken what he says to thy soul This is
our next direction, without the observation whereof the heart will
be exceedingly exposed to the deceitfulness of sin.
This is a business of great importance. It is a sad thing for a man
to deceive his own soul herein. All the warnings God gives us, in
tenderness to our souls, to try and examine ourselves, do tend to the
preventing of this great evil of speaking peace groundlessly to our-
selves ; which is upon the issue to bless ourselves, in an opposition to
God. It is not my business to insist upon the danger of it, but to
help believers to prevent it, and to let them know when they do so.
To manage this direction aright observe, —
1. That as it is the great prerogative and sovereignty of God to
give grace to whom he pleases (" He hath mercy on whom he will,"
Rom. ix. 18; and among all the sons of men, he calls whom he will,
and sanctifies whom he will), so among those so called and ju
and whom he will save, he yet reserves this privilege to himself, to
speak peace to whom he pleaseth, and in what degree he pleaseth,
even amongst them on whom he hath bestowed grace. He is the
PRECAUTIONS AGAINST FALSE PEACE 7l
" God of all consolation," in an especial manner in his dealing with
believers; that is, of the good things that he keeps locked up in his
family, and gives out of it to all his children at his pleasure. This
the Lord insists on, Isa. lvii. 16-18. It is the case under considera-
tion that is there insisted on. When God says he will heal their
breaches and disconsolations, he assumes this privilege to himself in
an especial manner : " I create it," verse 1 9 ; — " Even in respect of these
poor wounded creatures I create it, and according to my sovereignty
make it out as I please."
Hence, as it is with the collation of grace in reference to them
that are in the state of nature, — God doth it in great curiosity, and
his proceedings therein in taking and leaving, as to outward appear-
ances, quite besides and contrary ofttimes to all probable expecta-
tions; so is it in his communications of peace and joy in reference
unto them that are in the state of grace, — he gives them out ofttimes
quite besides our expectation, as to any appearing grounds of his dis-
pensations.
2. As God creates it for whom he pUasstli, so it is the prerogative
of Christ to speak it home to the conscience. Speaking to the church
of Laodicea, who had healed her wounds falsely, and spoke peace to
herself when she ought not, he takes to himself that title, " I am
the Amen, the faithful Witness," Rev. hi 14. He bears testimony
concerning our condition as it is indeed. We may possibly mistake,
and trouble ourselves in vain, or flatter ourselves upon false grounds,
but he is the " Amen, the faithful Witness;" and what he speaks of
our state and condition, that it is indeed. Isa, xi. 3, He is said not to
'; judge after the sight of his eyes," — not according to any outward
appearance, or any tiling that may be subject to a mistake, as we are
apt to do; but he shall judge and determine every cause as it is
indeed.
Take these two previous observations, and I shall give some rules
whereby men may know whether God speaks peace to them, or whe-
ther they speak peace to themselves only : —
1. Men certainly speak peace to themselves when their so doing
is not attended with the greatest detestation imaginable of that sin
in reference whereunto they do speak peace to themselves, and ab-
horrency of themselves for it. When men are wounded by sin, dis-
quieted and perplexed, and knowing that there is no remedy for
them but only in the mercies of God, through the blood of Christ, do
therefore look to him, and to the promises of the covenant in him,
and thereupon quiet their hearts that it shall be well with them, and
that God will be exalted, that he may be gracious to them, and yet
their souls are not wrought to the greatest detestation of the sin or sins
upon the account whereof they are disquieted, — this is to heal them-
72 MORTIFICATION" OF SIN IN BELIEVERS.
selves, and not to be healed of God. This is but a great and strong
wind, that the Lord is nigh unto, but the Lord is not in the wind.
When men do truly " look upon Christ whom they have pierced,"
without which there is no healing or peace, they will " mourn," Zech.
xii. 10 ; they will mourn for him, even upon this account, and detest
the sin that pierced him. When we go to Christ for healing, faith
eyes him peculiarly as one pierced. Faith takes several views of
Christ, according to the occasions of address to him and communion
with him that it hath. Sometimes it views his holiness, sometimes his
power, sometimes his love, [sometimes] his favour with his Father. And
when it goes for healing and peace, it looks especially on the blood of
the covenant, on his sufferings; for " with his stripes we are healed, and
the chastisement of our peace was upon him," Isa. liii. 5. When we
look for healing, his stripes are to be eyed, — not in the outward story
of them, which is the course of popish devotionists, but in the love,
kindness, mystery, and design of the cross; and when we look for
peace, his chastisements must be in our eye. Now this, I say, if it
be done according to the mind of God, and in the strength of that
Spirit which is poured out on believers, it will beget a detestation of
that sin or sins for which healing and peace is sought. So Ezek.
xvi. 60, 61, " Nevertheless I will remember my covenant with thee
in the days of thy youth, and I will establish unto thee an everlasting
covenant." And what then? " Then thou shalt remember thy ways,
and be ashamed." When God comes home to speak peace in a sure
covenant of it, it fills the soul with shame for all the ways whereby
it hath been alienated from him. And one of the things that the
apostle mentions as attending that godly sorrow which is accompanied
with repentance unto salvation, never to be repented of, is revenge :
"Yea, what revenge!" 2 Cor. vii. 11. They reflected on their mis-
carriages with indignation and revenge, for their folly in them. When
Job comes up to a thorough healing, he cries, " Now I abhor myself,"
Job xlii. 6 ; and until he did so, he had no abiding peace. He might
perhaps have made up himself with that doctrine of free grace which
was so excellently preached by Elihu, chap, xxxiii. from verso 14
unto 30 ; but he had then but skinned his wounds : he must come to
self-abhorrency if he come to healing. So was it with those in Ps.
lxxviii. 33-35, in their great trouble and perplexity, for and upon the
account of sin. I doubt not but upon the address they made to God in
Christ (for that so they did is evident from the titles they gave him;
they call him their Rock and their Redeemer, two words everywhere
pointing out the Lord Christ), they spake peace to themselves; but
was it sound and abiding? No; it passed away as the early dew. God
speaks not one word of peace to their souls. But why had they not
peace? Why, because in their address to God, they flattered him.
PRECAUTIONS AGAINST FALSE PEACE, 73
But how doth that appear? Verse 37: " Their heart was not right
with him, neither were they steadfast;" they had not a detestation
nor relinquishment of that sin in reference whereunto they spake peace
to themselves. Let a man make what application he will for healing
and peace, let him do it to the true Physician, let him do it the right
way, let him quiet his heart in the promises of the covenant ; yet,
when peace is spoken, if it be not attended with the detestation and
abhorrency of that sin which was the wound and caused the dis-
quietment, this is no peace of God's creating, but of our oiua pur-
chasing. It is but a skinning over the wound, whilst the core lies
at the bottom, which will putrefy, and corrupt, and corrode, until it
break out again with noiscmeness, vexation, and danger. Let not
poor souls that walk in such a path as this, who are more sensible of
the trouble of sin than of the pollution of uncleanness that attends it;
who address themselves for mercy, yea, to the Lord in Christ they
address themselves for mercy, but yet will keep the sweet morsel of
their sin under their tongue ; — let them, I say, never think to have
true and solid peace. For instance, thou findest thy heart running
out after the world, and it disturbs thee in thy communion with
God; the Spirit speaks expressly to thee, — "He that loveth the
world, the love of the Father is not in him."1 This puts thee on
dealing with God in Christ for the healing of thy soul, the quieting
of thy conscience ; but yet, withal, a thorough detestation of the evil
itself abides not upon thee; yea, perhaps that is liked well enough,
but only in respect of the consequences of it. Perhaps thou mayst.
be saved, yet as through fire, and God will have some work with thee
before he hath done; but thou wilt have little peace in this life, — thou
wilt be sick and fainting all thy days, Isa. lvii. 1 7. This is a deceit
that lies at the root of the peace of many professors and wastes it.
They deal with all their strength about mercy and pardon, and seem
to have great communion with God in their so doing; they lie before
him, bewail their sins and follies, that any one would think, yea, they
think themselves, that surely they and their sins are now parted ; and
so receive in mercy that satisfies their hearts for a little season. But
when a thorough search comes to be made, there hath been some
secret reserve for the folly or follies treated about, — at least, there hath
not been that thorough abhorrency of it which is necessary; and their
whole peace is quickly discovered to be weak and rotten, scarce
abiding any longer than the words of begging it are in their mouths.
2. When men measure out peace to themselves upon the conclusions
that their convictions and rational principles will carry them out
unto, this is a false peace, and will not abide. I shall a little explain
what I mean hereby. A man hath got a wound by sin; he hath a
1 1 John ii. 15.
74 MORTIFICATION OF SIN IN BELIEVERS.
conviction of some sin upon his conscience; he hath not walked up-
rightly as becometh the gospel; all is not well and right between
God and his soul. He considers now what is to be done. Light he
hath, and knows what path he must take, and how his soul hath
been formerly healed. Considering that the promises of God are the
outward means of application for the healing of his sores and quiet-
ino- of his heart, he goes to them, searches them out, finds out some
one or more of them whose literal expressions are directly suited to
his condition. Says he to himself, " God speaks in this promise ; here
I will take myself a plaster as long and broad as my wound ;" and so
brings the word of the promise to his condition, and sets him down
in peace. This is another appearance upon the mount; the Lord is
near, but the Lord is not in it. It hath not been the work of the
Spirit, who alone can " convince us of sin, and righteousness, and
judgment,"1 but the mere actings of the intelligent, rational soul.
As there are three sorts of lives, Ave say,— the vegetative, the sensi-
tive, and the rational or intelligent, — some things have only the vege-
tative; some the sensitive also, and that includes the former; some
have the rational, which takes in and supposes both the other. Now,
he that hath the rational doth not only act suitably to that prin-
ciple, but also to both the others, — he grows and is sensible. It is so
with men in the things of God. Some are mere natural and rational
men; some have a superadded conviction with illumination; and
some are truly regenerate. Now, he that hath the latter hath also
both the former ; and therefore he acts sometimes upon the principles
of the rational, sometimes upon the principles of the enlightened
man. His true spiritual life is not the principle of all his motions;
he acts not always in the strength thereof, neither are all his fruits
from that root. In this case that I speak of, he acts merely upon the
principle of conviction and illumination, whereby his first naturals
are heightened; but the Spirit breathes not at all upon all these
waters: Take an instance : Suppose the wound and disquiet of the
soul to be upon the account of relapses, — which, whatever the evil or
folly be, though for the matter of it never so small, yet there are no
wounds deeper than those that are given the soul on that account,
nor disquietments greater; — in the perturbation of his mind, he finds
out that promise, Isa. lv. 7, "The Lord will have mercy, and our
God will abundantly pardon,"— lie will multiply or add to pardon,
he will do it again and again ; or that in Hos. xiv. 4, " I will heal
their backsliding, I will love them freely." This the man consiii. rs,
and thereupon concludes peace to himself; whether the Spirit of
God make the application or no, whether that gives life and power
to the letter or no, that he regards not. He doth not hearken
1 John xvi. 8.
PRECAUTIONS AGAIXST FALSE PEACE < D
■whether God the Lord speak peace. He doth not wait upon Clod,
who perhaps yet hides his face, and sees the poor creature stealing
peace and running away with it, knowing that the time will come
when he will deal with him again, and call him to a new reckoning;1
when he shall see that it is in vain to go one step where God doth
not take him by the hand.
I see here, indeed, sundry other questions upon this arising and
interposing themselves. I cannot apply myself to them all : one I
shall a little speak to.
It may be said, then, " Seeing that this seems to be the path that
the Holy Spirit leads us in for the healing of our wounds and quiet-
ing of our hearts, how shall we know when we go alone ourselves,
and when the Spirit also doth accompany us?"
Ans. (1.) If any of you are out of the way upon this account, God
will speedily let you know it; for besides that you have his promise,
that the " meek he will guide in judgment and teach them his way,"
Ps. xxv. 9, he will not let you always err. He will, I say, not suffer
your nakedness to be covered with fig-leaves, but take them away
and all the peace you have in them, aml~wilirLot suffer you to settle
on such lees. You shall quickly know your wound is not healed:
that is, you shall speedily know whether or no it be thus with you
by the event. The peace you thus get and obtain will not al
AVliilst the mind is overpowered by its own convictions, there is no
hold for disquietments to fix upon. Stay a little, and all these rea-
sonings will grow cold and vanish before the face of the first tempta-
tion that arises. But, —
(2.) This course is commonly taken without waiting ; which is
the grace, and that peculiar acting of faith which God calls for, to be
exercised in such a condition. I know God doth sometimes come in
upon the soul instantly, in a moment, as it were, wounding and heal-
ing it, — as I am persuaded it was in the case of David, when he cut
off the lap of Saul's garment; but ordinarily, in such a case, God calls
for 2waiting and labouring, attending as the eye of a servant upon his
master. Says the prophet Isaiah, chap. viii. 1 7, " I will wait upon
the Lord, who hideth his face from the house of Jacob." God will
have his children lie a while at his door when they have run from his
house, and not instantly rush in upon him ; unless he take them by
the hand and pluck them in, when they are so ashamed that :
dare not come to him. Now, self-healers, or men that speak peace
to themselves, do commonly make haste ; they will not tarry ; they
do not hearken what God speaks, but on they will go to be healed.3
(3.) Such a course, though it may quiet the conscience and the
mind, the rational concluding part of the soul, yet it doth riot sweeten
' Uos. ix 9. 3 Ps. cxxx C. czsiiL2. s I-a. xxviii. 10.
76 MORTIFICATION OF SIN IN BELIEVERS.
the heart with rest and gracious contentation. The answer it receives
is much like that Elisha gave Naaman, " Go in peace;"1 it quieted
his mind, but I much question whether it sweetened his heart, or
gave him any joy in believing, other than the natural joy that was
then stirred in him upon his healing. " Do not my words do good?"
saith the Lord, Micah ii. 7. When God speaks, there is not only truth
in his words, that may answer the conviction of our understandings,
but also they do good ; they bring that which is sweet, and good, and
desirable to the will and affections ; by them the " soul returns unto
its rest/' Ps. cxvi. 7.
(4.) Which is worst of all, it amends not the life, it heals not the
evil, it cures not the distemper. When God speaks peace, it guides
and keeps the soul that it " turn not again to folly."2 When we speak
it ourselves, the heart is not taken off the evil; nay, it is the
readiest course in the world to bring a soul into a trade of backslid-
ing. If, upon thy plastering thyself, thou findest thyself rather
animated to the battle again than utterly weaned from it, it is too
palpable that thou hast been at work with thine own soul, but Jesus
Christ and his Spirit were not there. Yea, and oftentimes nature
having done its work, will, ere a few days are over, come for its re-
ward ; and, having been active in the work of healing, will be ready
to reason for a new wounding. In God's speaking peace there comes
along so much sweetness, and such a discovery of his love, as is a
strong obligation on the soul no more to deal perversely.3
3. We speak peace to ourselves when we do it slightly. This the
prophet complains of in some teachers: Jer. vi. 14, "They have
healed the wound of the daughter of my people slightly." And it is
so with some persons : they make the healing of their wounds a slight
work ; a look, a glance of faith to the promises does it, and so the
matter is ended. The apostle tells us that " the word did not profit"
some, because " it was not mixed with faith," Heb. iv. 2, — //,?$ <fvyA.sx-
pa/xsvog- "it was not well tempered" and mingled with faith. It is
not a mere look to the word of mercy in the promise, but it must be
mingled with faith until it is incorporated into the very nature of it ;
and then, indeed, it doth good unto the soul. If thou hast had a
wound upon thy conscience, which was attended with weakness and
disquietness, which now thou art freed of, how earnest thou so ? "I
looked to the promises of pardon and healing, and so found peace."
Yea, but perhaps thou hast made too much haste, thou hast done it
overtly, thou hast not fed upon the promise so as to mix it with
faith, to have got all the virtue of it diffused into thy soul ; only thou
hast done it slightly. Thou wilt find thy wound, ere it be long, break-
ing out again; and thou shalt know that thou art not cured.
1 2 KiDgs v. 19. 2 Fs. lxxzv. 8. s Luke xxii. 32.
PRECAUTIONS AGAINST FALSE PEACE. 77
4. Whoever speaks peace to himself upon any one account, and at
the same time hath another evil of no less importance lying upon
his spirit, about which he hath had no dealing with God, that man
cries " Peace" when there is none. A little to explain my meaning:
A man hath neglected a duty again and again, perhaps, when in all
righteousness it was due from him; his conscience is perplexed, his
soul wounded, he hath no quiet in his bones by reason of his sin; he
applies himself for healing, and finds peace. Yet, in the meantime,
perhaps, worldliness, or pride, or some other folly, wherewith the
Spirit of God is exceedingly grieved, may lie in the bosom of that
man, and they neither disturb him nor he them. Let not that man
think that any of his peace is from God. Then shall it be well with
men, when they have an equal respect to all God's commandments.
God will justify us from our sins, but he will not justify the least sin
in us : " He is a God of purer eyes than to behold iniquity."
5. When men of themselves speak peace to their consciences, it is
seldom that God speaks humiliation to their souls. God's peace is
humbling peace, melting peace, as it was in the case of David;1
never such deep humiliation as when Nathan brought him the tid-
ings of his pardon.
But you will say, " When may we take the comfort of a promise
as our own, in relation to some peculiar wound, for the quieting the
heart?"
First, In general, when God speaks it, be it when it will, sooner
or later. I told you before, he may do it in the very instant of the
sin itself, and that with such irresistible power that the soul must
needs receive his mind in it; sometimes he will make us wait longer:
but when he speaks, be it sooner or later, be it when we are sinning
or repenting, be the condition of our souls what they please, if God
speak, he must be received. There is not any thing that, in our com-
munion with him, the Lord is more troubled with us for, if I may so
say, than our unbelieving fears, that keep us off from receiving that
strong consolation which he is so willing to give to us.
But you will say, " We are where we were. When God speaks it,
we must receive it, that is true; but how shall we know when he
speaks?"
(1.) I would we could all practically come up to this, to receive
peace when we are convinced that God speaks it, and that it is our
duty to receive it. But, —
(2.) There is, if I may so say, a secret instinct in faith, whereby it
knows the voice of Christ when he speaks indeed ; as the babe leaped
in the womb when the blessed Virgin came to Elisabeth, faith leaps
in the heart when Christ indeed draws nigh to it. " My sheep,"
i Ps. li. 1.
7S MORTIFICATION OF SIN" IN BELIEVERS.
says Christ, " know my voice," John x. 4; — "They know my voice;
they are used to the sound of it;" and they know when his lips are
opened to them and are full of grace. The spouse was in a sad condi-
tion. Cant. v. 2, — asleep in security ; but yet as soon as Christ speaks,
she cries, " It is the voice of my beloved that speaks ! " She knew
his voice, and was so acquainted with communion with him, that
instantly she discovers him ; and so will you also. If you exercise
yourselves to acquaintance and communion with him, you will easily
discern between his voice and the voice of a stranger. And take this
xptrripiov with you : When he doth speak, he speaks as never man spake ;
he speaks with power, and one way or other will make your " hearts
burn within you," as he did to the disciples, Luke xxiv. He doth it by
" putting in his hand at the hole of the door," Cant. v. 4, — his Spirit
into your hearts to seize on you.
He that hath his senses exercised to discern good or evil, being
increased in judgment and experience by a constant observation of
the ways of Christ's intercourse, the manner of the operations of the
Spirit, and the effects it usually produceth, is the best judge for him-
self in this case.
Secondly, If the word of the Lord doth good to your souls, he
speaks it ; if it humble, if it cleanse, and be useful to those ends for
which promises are given, — namely, to endear, to cleanse, to melt
and bind to obedience, to self-emptiness, etc. But this is not my
business; nor shall I farther divert in the pursuit of this direction.
Without the observation of it, sin will have great advantages towards
the hardening of the heart.
CHAPTER XIV.
The general use of the foregoing directions — The great direction for the accom-
plishment of the work aimed at : Act faith on Christ — The several ways
whereby this may be done — Consideration of the fulness in Christ for relief
proposed — Great expectations from Christ — Grounds of these expectations :
his mercifulness, his faithfulness — Event of such expectations ; on the part
of Christ ; on the part of believers — Faith peculiarly to be acted on the death
of Christ, Rom. vi. 3-6 — The work of the Spirit in this whole business.
Now, the considerations which I have hitherto insisted on are
rather of things preparatory to the work aimed at than such as will
effect it. It is the heart's due preparation for the work itself, with-
out which it will not be accomplished, that hitherto I have aimed at
NECESSITY OF FAITH ON CHRIST. 70
Directions for the work itself are very few; I mean that are pecu-
liar to it. And they are these that follow : —
1. Set faith at work on Christ for the hilling of thy sin. His
blood is the great sovereign remedy for sin-sick souls. Live in this,
and thou wilt die a conqueror ; yea, thou wilt, through the good
providence of God, live to see thy lust dead at thy feet.
But thou wilt say, " How shall faith act itself on Christ for this
end and purpose?" I say, Sundry ways: —
(1.) By faith fill thy soul with a due consideration of that provi-
sion which is laid up in Jesus Christ for this end and purpose, that
all thy lusts, this very lust wherewith thou art entangled, may be
mortified. By faith ponder on this, that though thou art no way able
in or by thyself to get the conquest over thy distemper, though thou
art even weary of contending, and art utterly ready to faint, yet that
there is enough in Jesus Christ to yield thee relief, Phil. iv. 13. It
staid the prodigal, when he was 1 ready to faint, that yet there was
bread enough in his father's house ; though he was at a distance from
it, yet it relieved him, and staid him, that there it was. In thy
greatest distress and anguish, consider that fulness of grace, those
riches, those treasures of strength, might, and help, that are laid up
in him for our support, John L 16, Col. i. 19. Let them come into
and abide in thy mind. Consider that he is " exalted and made a
Prince and a Saviour to give repentance unto Israel," Acts v. 31 ;
and if to give repentance, to give mortification, without which the
other is not, nor can be. Christ tells us that Ave obtain purging grace
by abiding in him, John xv. 3. To act faith upon the fulness that
is in Christ for our supply is an eminent way of abiding in Christ,
for both our insition and abode is by faith, Born. xL 19, 20. Let,
then, thy soul by faith be exercised with such thoughts and appre-
hensions as these : " I am a poor, weak creature ; unstable as water,
I cannot excel. This corruption is too hard for me, and is at the very
door of ruining my soul ; and what to do I know not. My soul is
become as parched ground, and an habitation of dragons. I have made
promises and broken them; vows and engagements have been as a
thing of nought. Many persuasions have I had that I had got
the victory and should be delivered, but I am deceived; so that I
plainly see, that without some eminent succour and assistance, I am
lost, and shall be prevailed on to an utter relinquishment of God.
But yet, though this be my state and condition, let the hands
that hang down be lifted up, and the feeble knees be strengthened
Behold, 3the Lord Christ, that hath all fulness of grace in his heart,
all fulness of power in his hand, he is able to slay all these his ene-
mies. There is sufficient provision in him for my relief and assist-
1 Luke xv. 17. 2 Lsa. xl. 28-31. 3 John i. 16; Matt, ssviii. 18.
80 MORTIFICATION OF SIN IN BELIEVERS.
artce. He can take my drooping, dying soul and make me more
than a conqueror.1 ' Why sayest thou, O my soul, My way is hid
from the Lord, and my judgment is passed over from my God? Hast
thou not known, hast thou not heard, that the everlasting God, the
Lord, the Creator of the ends of the earth, fainteth not, neither is
weary? there is no searching of his understanding. He giveth power
to the faint; and to them that have no might he increaseth strength.
Even the youths shall faint and be weary, and the young men shall
utterly fall: but they that wait upon the Lord shall renew their
strength; they shall mount up with wings as eagles; they shall run,
and not be weary; they shall walk, and not faint/ Isa. xl. 27-31. He
can make the ' dry, parched ground of my soul to become a pool, and
my thirsty, barren heart as springs of water;' yea, he can make this
' habitation of dragons,' this heart, so full of abominable lusts and fiery
temptations, to be a place for 'grass' and fruit to himself," Isa. xxxv. 7.
So God staid Paul, under his temptation, with the consideration of
the sufficiency of his grace : " My grace is sufficient for thee," 2 Cor.
xii. 9. Though he were not immediately so far made partaker of it
as to be freed from his temptation, yet the sufficiency of it in God, for
that end and purpose, was enough to stay his spirit. I say, then, by
faith, be much in the consideration of that supply and the fulness of
it that is in Jesus Christ, and how he can at any time give thee
strength and deliverance. Now, if hereby thou dost not find success
to a conquest, yet thou wilt be staid in the chariot, that thou shalt
not fly out of the field until the battle be ended ; thou wilt be kept
from an utter despondency and a lying down under thy unbelief, or
a turning aside to false means and remedies, that in the issue will
not relieve thee. The efficacy of this consideration will be found
only in the practice.
(2.) Raise up thy heart by faith to an expectation of relief from
Christ. Relief in this case from Christ is like the prophet's vision,
Hab. ii. 3, " It is for an appointed time, but at the end it shall speak,
and not lie : though it tarry, yet wait for it ; because it will surely
come, it will not tarry." Though it may seem somewhat long to thee,
whilst thou art under thy trouble and perplexity, yet it shall surely
come in the appointed time of the Lord Jesus ; which is the best sea-
son. If, then, thou canst raise up thy heart to a settled expectation
of relief from Jesus Christ, — if thine eyes are towards him " as the eyes
of a servant to the hand of his master,"2 when he expects to receive
somewhat from him, — thy soul shall be satisfied, he will assuredly de-
liver thee ; ho will slay the lust, and thy latter end shall be peace.
Only look for it at his hand ; expect when and how he will do it. 3" If
ye will not believe, surely ye shall not be established."
1 Rom. viii. 37. * Ps. cxsiii. 2. 3 Isa. vii. 9.
NECESSITY OF FAITH ON CHRIST. SI
But wilt thou say, " What ground have 1 to build such an expecta-
tion upon, so that I may expect not to be deceived?"
As thou hast necessity to put thee on this course, thou must be
relieved and saved this way or none. To1 whom wilt thou go? So there
are in the Lord Jesus innumerable things to encourage and engage
thee to this expectation.
For the necessity of it, I have in part discovered it before, when
I manifested that this is the work of faith and of believers only.
'• Without me," says Christ, " ye can do nothing," John xv. 5 ;
speaking with especial relation to the purging of the heart from sin,
verse 2. Mortification of any sin must be by a supply of grace. Of
ourselves we cannot do it. Now, " it hath pleased the Father that
in Christ should all fulness dwell," Col. i. 19 ; that " of his fulness we
might receive grace for grace," John i. 16. He is the head from
whence the new man must have influences of life and strength, or it
will decay every day. If2 we are "strengthened with might in the
inner man," it is by " Christ's dwelling in our hearts by faith," Eph.
hi. 16, 17. That this work is not to be done without the Spirit I have
also showed before. Whence, then, do we expect the Spirit? from
whom do we look for him? who hath promised him to us, having
procured him for us? Ought not all our expectations to this purpose
to be on Christ alone? Let this, then, be fixed upon thy heart, that
if thou hast not relief from him thou shalt never have any. All ways,
endeavours, contendiugs, that are not animated by this expectation
of relief from Christ and him only are to no purpose, will do thee no
good; yea, if they are any thing but supportments of thy heart in
this expectation, or means appointed by himself for the receiving help
from him, they are in vain.
Now, farther to engage thee to this expectation, —
(1.) Consider his mercifulness, tenderness, and kindness, as he is
our great High Priest at the right hand of God. Assuredly he pities
thee in thy distress; saith he, " As one whom his mother comforteth,
so will I comfort you," Isa. lxvi. 13. He hath the tenderness of a
mother to a sucking child. Heb. ii. 17, 18, " Wherefore in all things
it behoved him to be made like unto his brethren, that he might be
a merciful and faithful high priest in things pertaining to God, to
make reconciliation for the sins of the people. For in that he, him-
self hatb^suffered being tempted, he is able to succour them that are
tempted." How is the ability of Christ upon the account of his suf-
fering proposed to us? " In that he himself hath suffered being
tempted, he is able." Did the sufferings and temptations of Christ
add to his ability and power? Nat, doubtless, considered absolutely
and in it itself. But the ability here mentioned is such as hath readi-
1 Johnvi. 68. 2 Col. L 11.
VOL. VI. 6
82 MORTIFICATION OF SIN IN BELIEVERS.
ness, proneness, willingness to put itself forth, accompanying of it;
it is an ability of will against all dissuasions. He is able, having suf-
fered and been tempted, to break through all dissuasions to the con-
trary, to relieve poor tempted souls: Abvarat fioridriffai, — " He is able to
help." It is a metonymy of the effect ; for, he can now be moved
to help, having been so tempted. So chap. iv. 15, 16: "For we
have not an high priest which cannot be touched with the feeling of
our infirmities; but was in all points tempted like as we are, yet
without sin. Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need."
The exhortation of verse 16 is the same that I am upon, — namely,
that we would entertain expectations of relief from Christ, which the
apostle there calls %«/?/f ug ivxaipov jSo^s/av, " grace for seasonable
help." " If ever," says the soul, " help were seasonable, it would be
so to me in my present condition. This is that which I long for, —
grace for seasonable help. I am ready to die, to perish, to be lost
for ever; iniquity will prevail against me, if help come not in." Says
the apostle, " Expect this help, this relief, this grace from Christ."
Yea, but on what account? That which he lays down, verse 15. And
we may observe that the word, verse 16, which we have translated
to " obtain," is AaCw/xsv. "Im XaZw/ttv eXsov, " That we may receive it;"
suitable and seasonable help will come in. I shall freely say, this
one thing of establishing the soul by faith in expectation of relief from
Jesus Christ,1 on the account of his mercifulness as our high priest,
will be more available to the ruin of thy lust and distemper, and have
a better and speedier issue, than all the rigidest means of self-mace-
ration that ever any of the sons of men engaged themselves unto.
Yea, let me add, that never any soul did or shall perish by the power
of any lust, sin, or corruption, who could raise his soul by faith to an
expectation of relief from Jesus Christ.2
(2.) Consider His faithfulness who hath promised ; which may raise
thee up and confirm thee in this waiting in an expectation of relief.
He hath promised to relieve in such cases, and he will fulfil his word
to the utmost. God tells us that his covenant with us is like the
" ordinances" of heaven, the sun, moon, and stars, which have their
certain courses, Jer. xxxi. 36. Thence David said that he watched
for relief from God " as one watched for the morning," 3 — a thing that
will certainly come in its appointed season. So will be thy relief from
Christ. It will come in its season, as the dew and rain upon the
parched ground; for faithful is he who hath promised. Particular
promises to this purpose are innumerable; with some of them,
that seem peculiarly to suit his condition, let the soul be always fur-
nished.
1 Matt. xi. 28. 2 Isa. Iv. 1-3 ; Rev. iii. 18. s Ts. cxxx. 6.
NECESSITY OF FAITH OX CIIIUST. 83
Now, there are two eminent advantages which always attend this
expectation of succour from Jesus Christ : —
[1.] It engages him to a full and speedy assistance. Nothing doth
more engage the heart of a man to be useful and helpful to another
than his expectation of help from him, if justly raised and counte-
nanced by him who is to give the relief. Our Lord Jesus hath raised
our hearts, by his kindness, care, and promises, to this expectation ;
certainly our rising up unto it must needs be a great engagement
upon him to assist us accordingly. This the Psalmist gives us as an
approved maxim, "Thou, Lord, never forsakest them that put their
trust in thee." When the heart is once won to rest in God, to repose
himself on him, he will assuredly satisfy it. He will never be as water
that fails; nor hath he said at any time to the seed of Jacob, " Seek
ye my face in vain." If Christ be chosen for the foundation of our
supply, he will not fail us.
[2.] It engages the heart to attend diligently to all the ways and
means whereby Christ is wont to communicate himself to the soul ;
and so takes in the real assistance of all graces and ordinances what-
ever. He that expects any thing from a man, applies himself to the
ways and means whereby it may be obtained. The beggar that ex-
pects an alms lies at his door or in his way from whom he doth expect
it. The way whereby and the means wherein. Christ communicates
himself is, and are, his ordinances ordinarily; he that expects any
thing from him must attend upon him therein. It is the expectation
of faith that sets the heart on work. It is not an idle, groundless hope
that I speak of. If now there be any vigour, efficacy, and power in
prayer or sacrament to this end of mortifying sin, a man will assuredly
be interested in it all by this expectation of relief from Christ. On
this account I reduce all particular actings, by prayer, meditation, and
the like, to this head ; and so shall not farther insist on them, when
they are grounded on this bottom and spring from this root. They are
of singular use to this purpose, and not else.
Now, on this direction for the mortification of a prevailing distem-
per you may have a thousand "probatum est's." "Who have walked
with God under this temptation, and have not found the use and suc-
cess of it? I dare leave the soul under it, without adding any more.
Only some particulars relating thereunto may be mentioned : —
First, Act faith peculiarly upon the death, blood, and cross of Christ;
that is, on Christ as crucified and slain. Mortification of sin is pecu-
liarly from the death of Christ. It is one peculiar, yea, eminent end
of the death of Christ, which shall assuredly be accomplished by it
He died to destroy the works of the devil. Whatever came upon our
natures by his first temptation, whatever receives strength in our per-
sons by his daily suggestions, Christ died to destroy it all. "He gave
84 MORTIFICATION OF SIN IN BELIEVERS.
himself for us, that he might redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of good works," Tit. ii. 14. This
was his aim and intendment (wherein he will not fail) in his giving
himself for us. That we might be freed from the power of our sins,
and purified from all our defiling lusts, was his design. " He gave
himself for the church, that he might sanctify and cleanse it ; that he
might present it to himself a glorious church, not having spot, or
wrinkle, or any such thing; but that it should be holy, and without
blemish," Eph. v. 25-27. And this, by virtue of his death, in various
and several degrees, shall be accomplished. Hence our washing, purg-
ing, and cleansing is everywhere ascribed to his blood, 1 John i. 7 ;
Heb. i. 3 ; Rev. i. 5. That being. sprinkled on us, " purges our con-
sciences from dead works to serve the living God," Heb. ix. 14. This
is that we aim at, this we are in pursuit of, — that our consciences may
be purged from dead works, that they may be rooted out, destroyed,
and have place in us no more. This shall certainly be brought about
by the death of Christ ; there will virtue go out from thence to this
purpose. Indeed, all supplies of the Spirit, all communications of
grace and power, are from hence; as I have elsewhere1 showed. Thus
the apostle states it ; Rom. vi. 2, is the case proposed that we have in
hand : " How shall we, that are dead to sin, live any longer therein ?"
— " Dead to sin by profession ; dead to sin by obligation to be so ; dead
to sin by participation of virtue and power for the killing of it ; dead
to sin by union and interest in Christ, in and by whom it is killed :
how shall we live therein ?" This he presses by sundry considerations,
all taken from the death of Christ, in the ensuing verses. This must
not be : verse 3, "Know ye not, that so many of us as were baptized into
Jesus Christ were baptized into his death?" We have in baptism an
evidence of our implantation into Christ; we are baptized into him:
but what of him are we baptized into an interest in? " His death,"
saith he. If indeed we are baptized into Christ, and beyond outward
profession, we are baptized into his death. The explication of this,
of one being baptized into the death of Christ, the apostle gives us,
verses 4, 6 : "Therefore we are buried with him by baptism into death ;
that like as Christ was raised up from the dead by the glory of the
Father, even so we also should walk in newness of life. Knowing
this, that our old man is crucified with him, that the body of sin might
be destroyed, that henceforth we should not serve sin." "This is," saith
he, " our being baptized into the death of Christ, namely, our confor-
mity thereunto ; to be dead unto sin, to have our corruptions mortified,
as he was.put to death for sin : so that as he was raised up to glory, we
may be raised up to grace and newness of life." He tells us whence
it is that we have this baptism into the death of Christ, verse G; and
1 Communion with Christ, vol. ii. chapters vii. viii.
NECESSITY OF FAITH ON CHEIST. 85
tills is from the death of Christ itself: "Our old man is crucified with
him, that the body of sin might be destroyed;" euvsa*avp<&hi, " is cru-
cified with him," not in respect of time, but causality. We are crucified
with him meritoriously, in that he procured the Spirit for us to
mortify sin; efficiently, in that from his death virtue comes forth for
our crucifying; in the way of a representation and exemplar we shall
assuredly be crucified unto sin, as he was for our sin. This is that
the apostle intends : Christ by his death destroying the works of the
devil, procuring the Spirit for us, hath so killed sin, as to its reign in
believers, that it shall not obtain its end and dominion.
Secondly, Then act faith on the death of Christ, and that under
these two notions, — first, In expectation of poxver; secondly, In en-
deavours for conformity} For the first, the direction given in general
may suffice; as to the latter, that of the apostle may give us some
light into our direction. Gal. hi. 1. Let faith look on Christ in the
gospel as he is set forth dying and crucified for us. Look on him
under the weight2 of our sins, praying, bleeding, dying; bring him in
that condition into thy heart by faith ; apply his blood so shed to thy
corruptions : do this daily. I might draw out this consideration to a
great length, in sundry particulars, but I must come to a close.
2. I have only, then, to add the heads of the work of the Spirit in
this business of mortification, which is so peculiarly ascribed to him.
In one word : This whole work, which I have described as our duty,
is effected, carried on, and accomplished by the power of the Spirit,
in all the parts and degrees of it ; as, —
(1.) He alone clearly and fully convinces the heart of the evil and
guilt and danger of the corruption, lust, or sin to be mortified. With-
out this conviction, or whilst it is so faint that the heart can wrestle
with it or digest it, there will be no thorough work made. An unbeliev-
ing heart (as in part we have all such) will shift with any considera-
tion, until it be overpowered by clear and evident convictions. Now
this is the proper work of the Spirit : "He convinces of sin," John xvi.
8; he alone can do it. If men's rational considerations, with the
preaching of the letter, were able to convince them of sin, Ave should,
it may be, see more convictions than we do. There comes by the
preaching of the word an apprehension upon the understandings of
men that they are sinners, that such and such things are sins, that
themselves are guilty of them ; but this light is not powerful, nor doth
it lay hold on the practical principles of the soul, so as to conform the
mind and will unto them, to produce effects suitable to such an ap-
prehension. And therefore it is that wise and knowing men, destitute
of the Spirit, do not think those things to be sins at all wherein the
1 Phil. iii. 10; Col. iii. 3; 1 Pet. i. 18, 19.
» 1 Cor. xv. 3; 1 Pet. i. 18, 19, v. 1, 2; Col. i. 13, 14.
86 MORTIFICATION OF SIN IN BELIEVERS.
chief movings and actings of lust do consist. It is the Spirit alone
that can do, that doth, this work to the purpose. And this is the first
thing that the Spirit doth in order to the mortification of any lust
whatever, — it convinces the soul of all the evil of it, cuts off all its
pleas, discovers all its deceits, stops all its evasions, answers its pre-
tences, makes the soul own its abomination, and lie down under the
sense of it. Unless this be done all that follows is in vain.
(2.) The Spirit alone reveals unto us the fulness of Christ for our
relief; which is the consideration that stays the heart from false ways
and from despairing despondency, 1 Cor. ii. 8.
(3.) The Spirit alone establishes the heart in expectation of relief
from Christ; which is the great sovereign means of mortification, as
hath been discovered, 2 Cor. i. 21.
(4.) The Spirit alone brings the cross of Christ into our hearts
with its sin-killing power ; for by the Spirit are we baptized into the
death of Christ.
(5.) The Spirit is the author and finisher of our sanctiftcation ;
gives new supplies and influences of grace for holiness and sanctifica-
tion, when the contrary principle is weakened and abated, Eph. iii.
16-18.
(6.) In all the soul's addresses to God in this condition, it hath
supportment from the Spirit. Whence is the power, life, and vigour of
prayer? whence its efficacy to prevail with God? Is it not from the
Spirit? He is the " Spirit of supplications" promised to them "who
look on him whom they have pierced," Zech. xii. 10, enabling them
"to pray with sighs and groans that cannot be uttered," Rom. via
26. This is confessed to be the great medium or way of faith's pre-
vailing with God. Thus Paul dealt with his temptation, whatever it
were: "I besought the Lord that it might depai-t from me."1 What
is the work of the Spirit in prayer, whence and how it gives us in
assistance and makes us to prevail, what we are to do that we may
enjoy his help for that purpose, is not my present intendment to
demonstrate.
i 2 Cor. xii. &
A
OF TEMPTATION:
THE NATURE AND POWER OF II; THE DANGER OF ENTERING INTO IT;
AND THE MEANS OF PREVENTING THAT DANGER:
A RESOLUTION OP SUNDRY CASES THEREUNTO BELONGING.
** Eecauae thou hast fcept the word of my patience, I also will keep thee from the hour of temptation, which shall
come upon all the world, to try them that dwell upon the earth," — Klv. iii, 10.
PREFATORY NOTE.
This small work of Dr Owen on "Temptation" appeared in 1658. He had been
uro-ed to publish it by the solicitations of friends to whose opinion he paid de-
ference. The probability is, that they had already heard the substance of it in
discourses from the pulpit; and, from an expression in the closing exhortation
(see p. 150), the discourses must have been delivered in Oxford. The motives of
the author in committing it to the press are still farther evinced in some allusions
to the character of the times, which will be found both in the preface and in the
treatise itself. The vigilant eye of Owen detected certain mischievous effects
accruing from the eminent success which had attended hitherto the efforts of the
party with whom he acted. The fear of a common danger had formerly kept
them united in their views and movements, while it led them to depend upon the
true source of all strength and hope. They were now sinking into those strifes
and divisions which paved the way for the restoration of monarchy; and Owen
speaks of " a visible declension from reformation seizing upon the professing party
of these nations." There is a tone of indignant and yet pathetic faithfulness in
his language, as he recurs to the subject of this declension in the body of the
treatise : "°He that should see the prevailing party of these nations, many of
them in rule, power, and favour, with all their adherents, and remember that they
were a colony of Puritans, whose habitation was in a 'low place,' as the prophet
speaks of the city of God, translated by a high hand to the mountains they now
possess, cannot but wonder how soon they have forgot the customs, manners,
ways, of their own old people, and are cast into the mould of them that went be-
fore them in the places whereunto they are translated." Owen may have feared
the issue of prevailing divisions, and anticipated the revival of the intolerant sys-
tem which the patriotism of the Long Parliament and the military genius of
Cromwell overthrew. Under the impression that an hour of temptation had
come, and that the best security for religious principles was the advancement of
personal godliness, he published the following treatise.
Whatever motives incited him to the preparation of it, the whole work, with
the exception of a few paragraphs, might have been written, with set purpose,
for the people of God in every age. In no work is the sound judgment of our
author more conspicuous. He avoids all fanciful speculations into the mysteries
of satanic agency, such as were too common on this theme. He is too much in
earnest that his readers should be brought into a condition of safety against the
wiles of the devil, to break the force of his warnings and entreaties by ingenious
speculations and irrelevant learning. Not merely in the warm appeals inter-
spersed with his expositions, but in the patient care with which no nook of the
heart is left unsearched, does the deep solicitude of Owen for the spiritual wel-
fare of his readers appear. To one who reads the treatise in the spirit with which
the author wrote it, — simply that he may judge his own heart, and know what
temptation means, and be fully on his guard against it, — the effect is far beyond
what the mere wealth of fancy or the arts of rhetoric could produce.
From the text, Matt. xxvi. 41, the author considers in succession three topics
educed from it :— temptation, the means by which it prevails, and the way of pre-
venting it. The most of the treatise is occupied with the last topic, — the means
of prevention. It is subdivided into inquiries,— as to the evidence by which a
man may know that he has entered into temptation, the directions requisite to
prevent him entering into it, and the seasons when temptation may be appre-
hended. The discussion of this last inquiry merges very much into an illustra-
tion of the Christian duty of watchfulness, and the treatise is closed by a general
exhortation to this duty. Slight defects in the arrangement, the renewed discus-
sion of a point after it had been quitted, and the disproportionate apace accorded
to some parts of the subject, are explained, perhaps, by the circumstance that the
treatise was originally a series of discourses. — Ed.
TO THE READER.
Christian Reader,
If thou art in any measure awake in these days wherein we live, and hast taken
notice of the manifold, great, and various temptations wherewith all sorts of per-
sons that know the Lord and profess his name are beset, and whereunto they are
continually exposed, with what success those temptations have obtained, to the un-
speakable scandal of the gospel, with the wounding and ruin of innumerable souls,
I suppose thou wilt not inquire any farther after other reasons of the publishing
of the ensuing warnings and directions, being suited to the times that pass over
us, and thine own concernment in them. This I shall only say to those who think
meet to persist in any such inquiry, that though my first engagement for the ex-
posing of these meditations unto public view did arise from the desires of some,
whose avouching the interest of Christ in the world by personal holiness and con-
stant adhering to every thing that is made precious by its relation to him, have
given them power over me to require at any time services of greater importance ;
yet I dare not lay my doing of it so upon that account, as in the least to intimate
that, with respect to the general state of things mentioned, I did not myself
esteem it seasonable and necessary. The variety of outward providences and dis-
pensations wherewith I have myself been exercised in this world, with the inward
trials they have been attended withal, added to the observation that I have had
advantages to make of the ways and walkings of others, — their beginnings, pro-
gresses, and endings, then- risings and falls, in profession and conversation, in
darkness and light, — have left such a constant sense and impression of the power
and danger of temptations upon my mind and spirit, that, without other pleas and
pretences, I cannot but own a serious call unto men to beware, with a discovery of
some of the most eminent ways and means of the prevalency of present tempta-
tions, to have been, in my own judgment, in this season needful.
But now, reader, if thou art amongst them, who takest no notice of these things,
or carest not for them, — who hast no sense of the efficacy and dangers of tempta-
tions in thine own walking and profession, nor hast observed the power of them
upon others, — who discernest not the manifold advantages that they have got in
these days, wherein all things are shaken, nor hast been troubled or moved for the
sad successes they have had amongst professors ; but supposest that all things are
well within doors and without, and would be better couldst thou obtain fuller satis-
faction to some of thy lusts in the pleasures or profits of the world, — I desire
thee to know that I write not for thee, nor do esteem thee a fit reader or judge of
what is here written. Whilst all the issues of providential dispensations, in refer-
ence to the public concernments of these nations, are perplexed and entangled,
the footsteps of God lying in the deep, where his paths are not known ; whilst, in
particular, unparalleled distresses and strange prosperities are measured out to
men, yea, to professors; whilst a spirit of error, giddiness, and delusion goes
90 TO THE EEADER.
forth with such strength and efficacy, as it seems to have received a commission to
go and prosper ; whilst there are such divisions, strifes, emulations, attended with
such evil surmises, wrath, and revenge, found amongst brethren ; whilst the des-
perate issues and products of men's temptations are seen daily in partial and total
apostasy, in the decay of love, the overthrow of faith, our days being filled with
fearful examples of backsliding, such as former ages never knew ; whilst there is
a visible declension from reformation seizing upon the professing party of these
nations, both as to personal holiness and zeal for the interest of Christ; — he
that understands not that there is an " hour of temptation " come upon the world,
to " try them that dwell upon the earth," is doubtless either himself at present
captivated under the power of some woful lust, corruption, or temptation, or is
indeed stark blind, and knows not at all what it is to serve God in temptations.
With such, then, I have not at present to do. For those who have in general a sense
of these things, — who also, in some measure, are able to consider that the plague
is begun, that they may be farther awakened to look about them, lest the infection
have approached nearer to them, by some secret and imperceptible ways, than they
did apprehend ; or lest they should be surprised at unawares hereafter by any of
those temptations that in these days either waste at noon or else walk in darkness,
is the ensuing warning intended. And for the sake of them that mourn in
secret for all the abominations that are found among and upon them that profess
the gospel, and who are under the conduct of the Captain of their salvation, fight-
ing and resisting the power of temptations, from what spring soever they rise
in themselves, are the ensuing directions proposed to consideration.
That our faithful and merciful High Priest, who both suffered and was tempted,
and is on that account touched with the feeling of our infirmities, would accom-
pany this small discourse with seasonable supplies of his Spirit and suitable mercy
to them that shall consider it, that it may be useful to his servants for the ends
whereunto it is designed, is the prayer of him who received this handful of seed
from his storehouse and treasure,
John Owen.
OE TEMPTATION:
THE NATURE AND POWER OE IT, ETC.
CHAPTER I.
The words of the text, that are the foundation of the ensuing discourse — The oc-
casion of the words, with their dependence — The things specially aimed at in
them — Things considerable in the words as to the general purpose in hand —
Of the general nature of temptation, wherein it consists— The special nature
of temptation — Temptation taken actively and passively — How God tempts
any — His ends in so doing — The way whereby he doth it — Of temptation in
its special nature: of the actions of it — The true nature of temptation stated.
" Watch and pray, that ye enter not into temptation."— Hatt. xxri. 41.
These words of our Saviour are repeated with very little alteration
in three evangelists; only, whereas Matthew and Mark have recorded
them as above written, Luke reporteth them thus: "Rise and pray,
lest ye enter into temptation;" so that the whole of his caution seems to
have been, " Arise, watch and pray, that ye enter not into temptation/'
Solomon tells us of some that " lie down on the top of a mast in
the midst of the sea," Pro v. xxiii. 34, — men overborne by security in
the mouth of destruction. If ever poor souls lay down on the top
of a mast in the midst of the sea, these disciples with our Saviour
in the garden did so. Then Master, at a little distance from them,
was " offering up prayers and supplications, with strong crying and
tears," Heb. v. 7, being then taking into his hand and beginning to
Haste that cup that was filled with the curse and wrath due to their
sins; — the Jews, armed for his and their destruction, being but a
little more distant from them, on the other hand. Our Saviour had
a little before informed them that that night he should be betrayed,
and be delivered up to be slain ; they saw that he was " sorrowful, and
very heavy," Matt. xxvi. 37; nay, he told them plainly that his " soul
was exceeding sorrowful even unto death," verse 38, and therefore
1 Heb. ii. 9; GaL iii. 13; 2 Cor. v. 21.
92 OF TEMPTATION.
entreated them to tarry and watch with him, now he was dying, and
that for them. In this condition, leaving them but a little space,
like men forsaken of all love towards him or care of themselves, they
fall fast asleep ! Even the best of saints, being left to themselves,
will quickly appear to be less than men, — to be nothing. All our own
strength is weakness, and all our wisdom folly. Peter being one of
them — who but a little before had with so much self-confidence af-
firmed that though all men forsook him, yet he never would so do, —
our Saviour expostulates the matter in particular with him : verse 40,
" He saith unto Peter, Could you not watch with me one hour?" as
if he should have said, "Art thou he, Peter, who but now boastedst of
thy resolution never to forsake me ? Is it likely that thou shouldst
hold out therein, when thou canst not watch with me one hour? Is
this thy dying for me, to be dead in security, when I am dying for
thee?" And indeed it would be an amazing thing to consider that
Peter should make so high a promise, and be immediately so careless
and remiss in the pursuit of it, but that we find the root of the same
treachery abiding and working in our own hearts, and do see the
fruit of it brought forth every day, the most noble engagements unto
obedience quickly ending in deplorable negligence, Rom. vii. 18.
In this estate our Saviour admonishes them of their condition, their
weakness, their danger, and stirs them up to a prevention of that
ruin which lay at the door : saith he, " Arise, watch and pray."
I shall not insist on the particular aimed at here by our Saviour,
in this caution to them that were then present with him ; the great
temptation that was coming on them, from the scandal of the cross,
was doubtless in his eye; — but I shall consider the words as contain-
ing a general direction to all the disciples of Christ, in their following
of him throughout all generations.
There are three things in the words : —
I. The evil cautioned against, — temptation.
II. The means of its prevalency, — by our entering into it
III. The way of preventing it, — watch and pray.
It is not in my thoughts to handle the common-place of tempta-
tions, but only the danger of them in general, with the means of pre-
venting that danger; yet, that we may know what we affirm, and
whereof we speak, some concernments of the general nature of temp-
tation may be premised.
I. First, For the general nature of tempting and temptation, it lies
among things indifferent ; to try, to experiment, to prove, to pierce
a vessel, that the liquor that is in it may be known, is as much as is
signified by it. Hence God is said sometime to tempt; and we are
commanded as our duty to tempt, or try, or search ourselves, to know
what is in us, and to pray that God would do so also. So tempta-
NATURE OF TEMPTATION. Do
tion is like a knife, that may either cut the meat or the throat of a
man ; it may be his food or his poison, his exercise or his destruction.
Secondly, Temptation in its special nature, as it denotes any evil,
is considered either actively, as it leads to evil, or passively, as it
hath an evil and suffering in it: so temptation is taken for affliction,
James i. 2; for in that sense, we are to " count it all joy when we
fall into temptation;" in the other, that we " enter not into it."
Again, actively considered, it either denotes in the tempter a de-
sign for the bringing about of the special end of temptation, namely,
a leading into evil; so it is said, that " God tempts no man,"
James i. 13, with a design for sin as such; — or the general nature
and end of temptation, which is trial ; so " God tempted Abraham,"
Gen. xxii. 1. And he proveth or tenrpteth by false prophets, Deut.
xiii. 3.
Now, as to God's tempting of any, two things are to be consi-
dered:— 1. The end why he doth it; 2. The way whereby he doth it.
1. For the first, his general ends are two: —
(1.) He doth it to show unto man what is in him, — that is, the man
himself; and that either as to his grace or to his corruption. (I speak
not now of it as it may have a place and bear a part in judiciary
obduration.) Grace and corruption lie deep in the heart ; men often-
times deceive themselves in the search after the one or the other of
them. When we give vent to the soul, to try what grace is there,
corruption comes out; and when we search for corruption, grace ap-
pears. So is the soul kept in uncertainty ; we fail in our trials. God
comes with a gauge that goes to the bottom. He sends his instru-
ments of trial into the bowels and the inmost parts of the soul, and
lets man see what is in him, of what metal he is constituted. Thus
he tempted Abraham to show him his faith. Abraham knew not
what faith he had (I mean, what power and vigour was in his faith)
until God drew it out by that great trial and temptation.1 When
God says he knew it, he made Abraham know it. So he tried Heze-
kiah to discover his pride; God left him that he might see what
was in his heart, 2 Chron. xxxii. 31. He knew not that he had such
% proud heart, so apt to be lifted up, as he appeared to have, until
God tried him, and so let out his filth, and poured it out before his
face. The issues of such discoveries to the saints, in thankfulness,
humiliation, and treasuring up of experiences, I shall not treat of.
(2.) God doth it to show himself unto man, and that, —
[1.] In a way of preventing grace. A man shall see that it is God
alone who keeps from all sin. Until we are tempted, we think we
five on our own strength. Though all men do this or that, we will
not When the trial comes, we quickly see whence is our preserva-
i Gen. xxii. 1, 2.
94 OF TEMPTATION".
tion, by standing or falling. So was it in the case of Abimelech,
Gen. xx. 6, " I withheld thee."
[2.] In a way of renewing grace. He would have the temptation
continue with St Paul, that he might reveal himself to him in the
sufficiency of his renewing grace, 2 Cor. xii. 9. We know not the
power and strength that God puts forth in our behalf, nor what is
the sufficiency of his grace, until, comparing the temptation with our
own weakness, it appears unto us. The efficacy of an antidote is
found when poison hath been taken ; and the preciousness of medi-
cines is made known by diseases. We shall never know what strength
there is in grace if we know not what strength there is in tempta-
tion. We must be tried, that we may be made sensible of being
preserved. And many other good and gracious ends he hath, which
he accomplisheth towards his saints by his trials and temptations,
not now to be insisted on.
2. For the ways whereby God accomplisheth this his search, trial,
or temptation, these are some of them : — ■
(1 .) He puts men on great duties, such as they cannot apprehend
that they have any strength for, nor indeed have. So he tempted
Abraham by calling him to that duty of sacrificing his son; — a
thing absurd to reason, bitter to nature, and grievous to him on all
accounts whatever. Many men know not what is in them, or rather
what is ready for them, until they are put upon what seems utterly
above their strength ; indeed, upon what is really above their strength.
The duties that God, in an ordinary way, requires at our hands are
not proportioned to what strength we have in ourselves, but to what
help and relief is laid up for us in Christ; and we are to address
ourselves to the greatest performances with a settled persuasion that
we have not ability for the least. This is the law of grace ; but yet,
when any duty is required that is extraordinary, that is a secret not
often discovered. In the yoke of Christ it is a trial, a temptation.
(2.) By putting them upon great sufferings. How many have
unexpectedly found strength to die at a stake, to endure tortures for
Christ ! yet their call to it was a trial. This, Peter tells us, is one way
whereby we are brought into trying temptations, 1 Pet. i. 6, 7. Oiy
temptations arise from the " fiery trial ;" and yet the end is but a trial
of our faith.
(3.) By his providential disposing of things so as that occa-
sions unto sin will be administered unto men, which is the case
mentioned, Deut. xiii. 3; and innumerable other instances may be
adjoined.
Now, they are not properly the temptations of God, as coming
from him, with his end upon them, that are here intended ; and there-
fore I shall set these apart from our present consideration. It is, then,
TEMPTATION BY SATAN. 95
temptation in its special nature, as it denotes an active efficiency to-
iva,7-ds sinning (as it is managed with evil unto evil) that I intend.
In this sense temptation may proceed either singly from" Satan, or
the world, or other men in the world, or from ourselves, or jointly
from all or some of them, in their several combinations : —
(1.) Satan tempts sometimes singly by himself, without taking
advantage from the world, the things or persons of it, or ourselves.
So he deals in his injection of evil and blasphemous thoughts of
God into the hearts of the saints ; which is his own work alone, with-
out any advantage from the world or our own hearts: for nature
will contribute nothing thereunto, nor any thing that is in the world,
nor any man of the world ; for none can conceive a God and con-
ceive evil of him. Herein Satan is alone in the sin, and shall be so
in the punishment. These fiery darts are prepared in the forge of
his own malice, and shall, with all their venom and poison, be turned
into his own heart for ever.
(2.) Sometimes he makes use of the world, and joins forces against
us, without any helps from within. So he tempted our Saviour, by
" showing him all the kingdoms of the world, and the glory of them."1
And the variety of the assistances he finds from the world, in per-
sons and things which I must not insist on, — the innumerable instru-
ments and weapons he takes from thence of all sorts and at all sea-
sons,— are inexpressible.
(3.) Sometimes he takes in assistance from ourselves also. It is
not with us as it was with Christ when Satan came to tempt him.
He declares that he " had nothing in him/' John xiv. 30. It is
otherwise with us : he hath, for the compassing of most of his ends,
a sure party within our own breasts, James i. 14, 1 5. Thus he
tempted Judas : he was at work himself; he put it into his heart to
betray Christ; Luke xxii. 3, " he entered into him" for that purpose.
And he sets the world at work, the things of it, providing for him
" thirty pieces of silver" (verse 5, " They covenanted to give him
money") ; and the men of it, even the priests and the Pharisees; and
calleth in the assistance of his own corruption, — he was covetous, " a
thief, and had the bag."
I might also show how the world and our own corruptions do act
singly by themselves, and jointly in conjunction with Satan and one
another, in this business of temptation. But the truth is, the prin-
ciples, ways, and means of temptations, the kinds, degrees, efficacy,
and causes of them, are so inexpressibly large and various; the cir-
cumstances of them, from providence, natures, conditions, spiritual
and natural, with the particular cases thence arising, so innumerable
and impossible to be comprised within any bound or order, that to
1 Matt. iy. 8.
9G OF TEMPTATION.
attempt the giving an account of them would be to undertake that
which would be endless. I shall content myself to give a descrip-
tion of the general nature of that which we are to watch against ;
which will make way for what I aim at.
Temptation, then, in general, is any thing, state, way, or condition
that, upon any account whatever, hath a force or efficacy to seduce,
to draw the mind and heart of a man from its obedience, which
God requires of him, into any sin, in any degree of it whatever.
In particular, that is a temptation to any man which causes or
occasions him to sin, or in any tiling to go off from his duty, either
by bringing evil into his heart, or drawing out that evil that is in
his heart, or any other way diverting him from communion with
God, and that constant, equal, universal obedience, in matter and
manner, that is required of him.
For the clearing of this description I shall only observe, that
though temptation seems to be of a more active importance, and so
to denote only the power of seduction to sin itself, yet in the Scrip-
ture it is commonly taken in a neuter sense, and denotes the matter
of the temptation or the thing whereby we are tempted. And this
is a ground of the description I have given of it. Be it what it will,
that from any thing whatever, within us or without us, hath advan-
tage to hinder in duty, or to provoke unto or in any way to occasion
sin, that is a temptation, and so to be looked on. Be it business,
employment, course of life, company, affections, nature, or corrupt
design, relations, delights, name, reputation, esteem, abilities, parts
or excellencies of body or mind, place, dignity, art, — so far as they
further or occasion the promotion of the ends before mentioned,
they are all of them no less truly temptations than the most violent
solicitations of Satan or allurements of the world, and that soul lies
at the brink of ruin whb discerns it not. And this will be farther dis-
covered in our process.
CHAPTER II.
What it is to " enter into temptation" — Not barely being tempted — Not to be con-
quered by it — To fall into it — The force of that expression — Things required
unto entering into temptation — Satan or lust more than ordinarily importu-
nate— The soul's entanglement — Seasons of such entanglements discovered —
Of the " hour of temptation," Rev. iii. 10, what it is — How any temptation
comes to its hour — How it may be known when it is so come — The means
of prevention prescribed by our Saviour — Of watching, and what is intended
thereby — Of prayer.
II. Having showed what temptation is, I come, secondly, to ma-
nifest what it is to enter into temptation.
WHAT IT IS TO ENTER INTO TEMPTATION. 97
1. This is not merely to be tempted. It is impossible that we should
be so freed from temptation as not to be at all tempted. Whilst
Satan continues in his power and malice, whilst the world and lust
are in being, we shall be tempted. " Christ," says one, " was made
like unto us, that he might be tempted; and we are tempted that
we may be made like unto Christ." Temptation in general is com-
prehensive of our whole warfare; as our Saviour calls the time of his
ministry the time of his " temptations," Luke xxii. 28. We have no
promise that we shall not be tempted at all; nor are to pray for an
absolute freedom from temptations, because we have no such promise
of being heard therein. The direction we have for our prayers is,
"Lead us not into temptation," Matt, vi. 13; it is "entering into
temptation" that we are to pray against. We may be tempted, yet
not enter into temptation. So that, —
2. Something more is intended by this expression than the ordi-
nary tvork of Satan and our own lusts, which will be sure to tempt
us every day. There is something signal in this entering into tempta-
tion, that is not the saints' every day's work. It is something that
befalls them peculiarly in reference to seduction unto sin, on one
account or other, by the way of allurement or affrightment.
3. It is not to be conquered by a temptation, to fall down under
it, to commit the sin or evil that we are tempted to, or to omit the
duties that are opposed. A man may " enter into temptation," and
yet not fall under temptation. God can make a way for a man to
escape ; when he is in, he can break the snare, tread down Satan, and
make the soul more than a conqueror, though it have entered into
temptation. Christ entered into it, but was not in the least foiled
by it. But, —
4. It is, as the apostle expresseth it, 1 Tim. vi. 9, IfMrfcruv, " to
fall into temptation," as a man falls into a pit or deep place where
are gins or snares, wherewith he is entangled ; the man is not pre-
sently killed and destroyed, but he is entangled and detained, — he
knows not how to get free or be at liberty. So it is expressed again to
the same purpose, 1 Cor. x. 13, " No temptation hath taken you;"
that is, to be taken by a temptation and to be tangled with it, held
in its cords, not finding at present a way to escape. Thence saith
Peter, 2 Epist, ii. 9, " The Lord knoweth how to deliver the godly
out of temptations." They are entangled with them; God knows
how to deliver them out of them. When we suffer a temptation to
enter into us, then we " enter into temptation." Whilst it knocks at
the door we are at liberty; but when any temptation comes in and
parleys with the heart, reasons with the mind, entices and allures
the affections, be it a long or a short time, do it thus insensibly and im-
perceptibly, or do the soul take notice of it, we " enter into temptation."
VOL. vi. 7
98 OF TEMPTATION.
So, then, unto our entering into temptation is required, —
(1.) That by some advantage, or on some occasion, Satan be more
earnest than ordinary in his solicitations to sin, by affrightments or
allurements, by persecutions or seductions, by himself or others ; or
that some lust or corruption, by his instigation and advantages of
outward objects, provoking, as in prosperity, or terrifying, as in trouble,
do tumultuate more than ordinary within us. There is a special act-
ing of the author and principles of temptation required thereunto.
(2.) That the heart be so far entangled with it as to be put to dis-
pute and argue in its own defence, and yet not be wholly able to
eject or cast out the poison and leaven that hath been injected; but is
surprised, if it be never so little off its watch, into an entanglement
not easy to be avoided : so that the soul may cry, and pray, and cry
again, and yet not be delivered ; as Paul " besought the Lord " thrice
for the departure of his temptation, and prevailed not. The en-
tanglement continues. And this usually falls out in one of these two
seasons : —
[1.] When Satan, by the permission of God, for ends best known
to himself, hath got some peculiar advantage against the soul ; as
in the case of Peter, — he sought to winnow him, and prevailed.
[2.] When a man's lusts and corruptions meet with peculiarly
provoking objects and occasions, through the condition of life that a
man is in, with the circumstances of it ; as it was with David : of
both which afterward.
In this state of things, a man is entered into temptation ; and this is
called the " hour of temptation," Rev. hi. 10, — the season wherein it
grows to a head : the discoveiy whereof will give farther light into the
present inquiry, about what it is to " enter into temptation;" for when
the hour of temptation is come upon us, we are entered into it. Every
great and pressing temptation hath its hour, a season wherein it grows
to a head, wherein it is most vigorous, active, operative, and prevalent.
It may be long in rising, it may be long urging, more or less ; but it
hath a season wherein, from the conjunction of other occurrences,
such as those mentioned, outward or inward, it hath a dangerous hour ;
and then, for the most part, men enter into it. Hence that very
temptation, which at one time hath little or no power on a man, —
he can despise it, scorn the motions of it, easily resist it, — at another,
bears him away quite before it. It hath, from other circumstances
and occurrences, got new strength and efficacy, or the man is ener-
vated and weakened; the hour is come, he is entered into it, and it
prevails. David probably had temptations before, in his younger
days, to adultery or murder, as he had in the case of Nabal; but
the hour of temptation was not come, it had not got its advantages
about it, and so he escaped until afterward. Let men look for it that
WHAT THE " HOUR OF TEMPTATION " MEANS. .99
are exposed unto temptations, as who is not? They will have a sea-
son wherein their solicitations will be more urgent, their reasonings
more plausible, pretences more glorious, hopes of recovery more ap-
pearing, opportunities more broad and open, the doors of evil made
more beautiful than ever they have been. Blessed is he who is pre-
pared for such a season; without which there is no escaping. This,
as I said, is the first thing required to entering into temptation ; if
we stay here, we are safe.
Before I descend to other particulars, having now entered hereon,
I shall show in general, — 1st. How or by what means commonly any
temptation attains its liour; -dlj. How we may know when any
temptation is come to its high noon, and is in its hour.
1st. It doth the first by several ways : —
(1st.) By long solicitations, causing the mind frequently to con-
verse with the evil solicited unto, it begets extenuating thoughts of
it. If it makes this process, it is coming towards its hour. It may
be when first it began to press upon the soul, the soul was amazed
with the ugly appearance of what it aimed at, and cried, " Am I a
dog?" If this indagation be not daily heightened, but the soul, by
conversing with the evil, begins to grow, as it were, familiar with it,
not to be startled as formerly, but rather inclines to cry, " Is it not a
little one?" then the temptation is coming towards its high noon; lust
hath then enticed and entangled, and is ready to " conceive," James
i. 15: of which more at large afterward, in our inquiry how we may
know whether we are entered into temptation or no. Our present
inquest is after the hour and power of temptation itself.
(2dly.) When it hath prevailed on others, and the soul is not/
with dislike and abhorrency of them and their ways, nor with pity
and prayer for their deliverance. This proves an advantage unto it,
and raises it towards its height. "When that temptation sets upon
any one which, at the same time, hath possessed and prevailed with
many, it hath so great and so many advantages thereby, that it is
surely growing towards its hour. Its prevailing with others is a
means to give it its hour against us. The falling off of Hynieneus
and Philetus is said to " overthrow the faith of some," 2 Tim.
ii. 17, 18.
(Sdly.) By complicating itself with many considerations that, per-
haps, are not absolutely eviL So did the temptation of the Gala-
tians to fall from the purity of the gospel, — freedom from persecution,
union and consent with the Jews. Tiling in themselves good were
pleaded in it, and gave life to the temptation itself. But I shall not
now insist on the several advantages that any temptation hath to
heighten and greaten itself, to make itself prevalent and effectual,
with the contribution that it receives to this purpose from various
100 OF TEMPTATION.
circumstances, opportunities, specious pleas and pretences, necessities
for the doing that which cannot he done without answering the temp-
tation, and the like ; because I must speak unto some of them after-
ward.
2dly. For the second, it may be known, —
(1st) By its restless urgency and arguing. When a temptation is
in its hour it is restless; it is the time of battle, and it gives the soul
no rest. Satan sees his advantage, considers his conjunction of forces,
and knows that he must now prevail, or be hopeless for ever. Here
are opportunities, here are advantages, here are specious pleas and
pretences; some ground is already got by former arguings; here are
extenuations of the evil, hopes of pardon by after endeavours, all in
a readiness : if he can do nothing now, he must sit down lost in his
undertakings. So when he had got all things in a readiness against
Christ, he made it the " hour of darkness." When a temptation dis-
covers " mille nocendi artes," presses within doors by imaginations and
reasonings, without by solicitations, advantages, and opportunities, let
the soul know that the hour of it is come, and the glory of God, with
its own welfare, depends on its behaviour in this trial ; as we shall
see in the particular cases following.
(2dlu.) When it makes a conjunction of affrightments and allure-
ments, these two comprise the whole forces of temptation. When
both are brought together, temptation is in its hour. They were
both in David's case as to the murder of Uriah. There was the fear
of his revenge on his wife, and possibly on himself, and fear of the
publication of his sin at least; and there was the allurement of his
present enjoyment of her whom he lusted after. Men sometimes are
carried into sin by love to it, and are continued in it by fear of what
will ensue upon it. But in any case, where these two meet, some-
thing allures us, something affrights us. and the reasonings that run
between them are ready to entangle us, — then is the hour of temp-
tation.
This, then, it is to " enter into temptation," this is the " hour" of it ;
of which more in the process of our discourse.
III. There is the means of prevention prescribed by our Saviour;
they are two:— 1. "Watch;" 2. "Pray."
1. The first is a general expression, by no means to be limited
to its native signification of waking from sleep ; to watch is as much
as to be on our guard, to take heed, to consider all ways and means
whereby an enemy may approach to us: so the apostle, 1 Cor.
>:\ i. 1 3. This it is to " watch" in this business, to " stand fast in the
faith," as good soldiers, to " quit ourselves like men." It is as much
as v?wiyi'h to " take n<?ed," or look to ourselves, as the same thing
is 1 -v our Saviour often expressed ; so Rev. iii. 2. A universal careful-
Christ's directions in regard to temptation. 101
ness and diligence, exercising itself in and by all ways and means
prescribed by God, over our hearts and ways, the baits and methods
of Satan, the occasions and advantages of sin in the world, that we
be not entangled, is that which in this word is pressed on us.
2. For the second direction, of prayer, I need not speak to it.
The duty and its concernments are known to all. I shall only add,
that these two comprise the whole endeavour of faith for the soul's
preservation from temptation.
CHAPTER III.
The doctrine — Grounds of it ; our Saviour's direction in this case — His promise
of preservation — Issues of men entering into temptation — 1. Of ungrounded
professors — 2. Of the choicest saints, Adam, Abraham, David — Self-consi-
deration as to our own -weakness — The power of a man's heart to withstand
temptation considered — The considerations that it useth for that purpose —
The power of temptation ; it darkens the mind — The several ways whereby
it doth so — 1. By fixing the imaginations — 2. By entangling the affections —
3. Temptations give fuel to lust — The end of temptation considered, with
the issue of former temptations — Some objections answered.
Having thus opened the words in the foregoing chapters so far as
is necessary to discover the foundation of the truth to be insisted on
and improved, I shall lay it down in the ensuing observation : —
It is the great duty of all believers to use all diligence in the ways
of Christ's appointment, that they fall not into temptation.
I know God is " able to deliver the godly out of temptations;" I
know he is " faithful not to suffer us to be tempted above what we
are able, but will make a way for our escape : " yet I dare say I shall
convince all those who will attend unto what is delivered and written,
that it is our great duty and concernment to use all diligence, Avatch-
fulness, and care, that we enter not into temptation; and I shall
evince it by the ensuing considerations : —
1. In that compendious instruction given us by our Saviour con-
cerning what we ought to pray for, this of not entering into temp-
tation is expressly one head. Our Saviour knew of what concernment
it was to us not to " enter into temptation," when he gave us this
as one special subject of our daily dealing with God, Matt. vi. 13.
And the order of the words shows us of what importance it is : " Lead
us not into temptation, but deliver us from evil.'' If we are led into
temptation, evil will befall us, more or less. How God may be said
102 OF TEMPTATION.
to tempt us, or to " lead us into temptation," I showed before. In
this direction, it is not so much the not giving us up to it, as the
powerful keeping us from it that is intended. The last words are, as
it were, exegetical, or expository of the former: " Lead us not into
temptation, but deliver us from evil;" — "So deal with us that we
may be powerfully delivered from that evil which attends our enter-
in^ into temptation." Our blessed Saviour knows full well our state
and condition; he knows the power of temptations, having had ex-
perience of it, Heb. ii. 18; he knows our vain confidence, and the
reserves we have concerning our ability to deal with temptations, as
he found it in Peter ; but he knows our weakness and folly, and how
soon we are cast to the ground, and therefore doth he lay in this pro-
vision for instruction at the entrance of his ministry, to make us
heedful, if possible, in that which is of so great concernment to us.
If, then, we will repose any confidence in the wisdom, love, and care
of Jesus Christ towards us, we must grant the truth pleaded for.
2. Christ promiseth this freedom and deliverance as a great reward
of most acceptable obedience, Rev. iii. 10. This is the great promise
made to the church of Philadelphia, wherein Christ found nothing
that he would blame, " Thou shalt be kept from the hour of temp-
tation." Not, " Thou shalt be preserved in it" but he goes higher,
" Thou shalt be kept/rom it." "There is," saith our Saviour, " an hour
of temptation coming ; a season that will make havoc in the world :
multitudes shall then fall from the faith, deny and blaspheme me.
Oh, how few will be able to stand and hold out ! Some will be utterly
destroyed, and perish for ever. Some will get wounds to their souls
that shall never be well healed whilst they live in this world, and
have their bones broken, so as to go halting all their days. But,"
saith he, "'because thou hast kept the word of my patience/ I
will be tender towards thee, and ' keep thee from this hour of temp-
tation.' " Certainly that which Christ thus promises to his beloved
church, as a reward of her service, love, and obedience, is no light
thing. Whatever Christ promiseth to his spouse is a fruit of un-
speakable love ; that is so in an especial manner which is promised
as a reward of special obedience.
3. Let us to this purpose consider the general issues of men's en-
tering into temptation, and that of bad and good men, of ungfotmdei 1
professors, and of the choicest saints.
(1.) For the first I shall offer but one or two texts of Scripture.
Luke viii. 1 3, " They on the rock are they, which, when they hear,
receive the wend with joy, and have no root, but for awhile believe."
Well! how long do they believe? They are affected witli the preach-
in- of the word, and believe thereon, make profession, bring forth
some fruits; but until when do they abide? Says he, " In the time.
SAINTS INVOLVED IN TEMPTATION. 103
of temptation they fall away." When once they enter into temptation
they are gone for ever. Temptation withers all their profession, and
slays their souls. We see this accomplished every day. Men who
have attended on the preaching of the gospel, been affected and de-
lighted with it, that have made profession of it, and have been looked
on, it may be, as believers, and thus have continued for some years;
no sooner doth temptation befall them that hath vigour and perma-
nency in it, but they are turned out of the way, and are gone for
ever. They fall to hate the word they have delighted in, despise the
professors of it, and are hardened by sin. So Matt. vii. 26, " He that
heareth these sayings of mine, and doeth them not, is like unto a
foolish man, which built his house upon the sand." But what doth this
house of profession do ? It shelters him, keeps him warm, and stands for
a while. But saith he, verse 27, " When the rain descends, when temp-
tation comes, it falls utterly, and its fall is great." Judas follows our
Saviour three years, and all goes well with him: he no sooner enters
into temptation, Satan hath got him and winnowed him, but he is
gone. Demas will preach the gospel until the love of the world befall
him, and he is utterly turned aside. It were endless to give instances
of this. Entrance into temptation is, with this sort of men, an en-
trance into apostasy, more or less, in part or in whole ; it faileth not.
(2.) For the saints of God themselves, let us see, by some instances,
what issue they have had of their entering into temptation. I shall
name a few : —
Adam was the " son of God," Luke iii. 38, created in the image of
God, full of that integrity, righteousness, and holiness, which might be
and was an eminent resemblance of the holiness of God. He had a
far greater inherent stock of ability than we, and had nothing in him
to entice or seduce him; yet this Adam no sooner enters into temp-
tation but he is gone, lost, and ruined, he and all his posterity with
him. What can we expect in the like condition, that have not only
in our temptations, as he had, a cunning devil to deal withal, but a
cursed world and a corrupt heart also?
Abraham was the father of the faithful, whose faith is proposed
as a pattern to all them that shall believe ; yet he, entering twice
into the same temptation, namely, that of fear about his wife, was
twice overpowered by it, to the dishonour of God, and no doubt the
disquietment of his own soul, Gen. xii. 12, 13, xx. 2.
David is called a " man after God's own heart " by God himself;
yet what a dreadful thing is the story of his entering into temptation !
He is no sooner entangled, but he is plunged into adultery; thence
seeking deliverance by his own invention, like a poor creature in a
toil, he is entangled more and more, until he lies as one dead, under
the power of sin and folly.
10-1 OF TEMPTATION.
I might mention Noah, Lot, Hezekiah, Peter, and the rest, whose
temptations and falls therein are on record for our instruction. Cer-
tainly he that hath any heart in these things cannot but say, as the
inhabitants of Samaria upon the letter of Jehu, " ' Behold, two kings
stood not before him, how shall we stand?' 0 Lord, if such mighty
pillars have been cast to the ground, such cedars blown down, how
shall I stand before temptations? Oh, keep me that I enter not in!"
" Vestigia terrent." Behold the footsteps of them that have gone in.
Whom do you see retiring without a wound? a blemish at least? On
this account would the apostle have us to exercise tenderness towards
them that are fallen into sin: Gal vi. 1, "Considering thyself, lest
thou also be tempted." He doth not say, "Lest thou also sin, or fall, or
be overtaken with a fault •" but, " Lest thou also be tempted." " Thou
seest the power of temptation in others, and knowest not how soon
thou mayst be tempted, nor what will be the state and condition of
thy soul thereupon." Assuredly, he that hath seen so many better,
stronger men than himself fail, and cast down in the trial, will think
it incumbent on him to remember the battle, and, if it be possible,
to come there no more. Is it not a madness for a man that can
scarce crawl up and down, he is so weak (which is the case of most
of us), if he avoid not what he hath seen giants foiled in the under-
taking of? Thou art yet whole and sound ; take heed of temptation,
lest it be with thee as it was with Abraham, David, Lot, Peter, Heze-
kiah, the Galatians, who fell in the time of trial.
In nothing doth the folly of the hearts of men show itself more
openly, in the days wherein we live, than in this cursed boldness,
after so many warnings from God, and so many sad experiences every
day under their eyes, of running into and putting themselves upon
temptations. Any society, any company, any conditions of outward
advantages, without once weighing what their strength, or what the
concernment of their poor souls is, they are ready for. Though they
go over the dead and the slain that in those ways and paths but
even now fell down before them, yet they will go on without regard
or trembling. At this door are gone out hundreds, thousands of
professors, within a few years. But, —
4. Let us consider ourselves, — what our weakness is; and what
temptation is, — its power and efficacy, with what it leads unto : —
(1.) For ourselves, we are weakness itself. We have no strength,
no power to withstand. Confidence of any strength in us is one great
part of our weakness; it was so in Peter. He that says he can do
any thing, can do nothing as he should. And, which is worse, it is
tin- worst land of weakness that is in us, — a weakness from treachery,
— a weakness arising from that party which every temptation hath in
us. If a castle or fort be never so strong and well fortified, yet if
MEANS UF SAFETY IN TEMPTATION. 105
there be a treacherous party within, that is ready to betray it on every
opportunity, there is no preserving it from the enemy. There are
traitors in our hearts, ready to take part, to close, and side with every
temptation, and to give up all to them; yea, to solicit and bribe
temptations to do the work, as traitors incite an enemy. Do not
flatter yourselves that you shall hold out ; there are secret lusts that
lie lurking in your hearts, which perhaps now stir not, which, as soon
as any temptation befalls you, will rise, tumultuate, cry, disquiet,
seduce, and never give over until they are either killed or satisfied
He that promises himself that the frame of his heart will be the same
under a temptation as it is before will be wofolly mistaken. " Am
I a dog, that I should do this thing?" saysHazael. Yea, thou wilt be
such a dog if ever thou be king of Syria ; temptation from thy inte-
rest will unman thee. He that now abhors the thoughts of such and
such a thing, if he once enters into temptation will find his heart
inflamed towards it, and all contrary reasonings overborne and silenced.
He will deride his former fears, cast out his scruples, and contemn
the consideration that he lived upon. Little did Peter think he
should deny and forswear his Master so soon as ever he was ques-
tioned whether he knew him or no. It was no better when the hour
of temptation came; all resolutions were forgotten, all love to Christ
buried ; the present temptation closing with his carnal fear carried all
before it.
To handle this a little more distinctly, I shall consider the means
of safety from the power of temptation, if we enter therein, that may.
be expected from ourselves ; and that in general as to the spring and
rise of them, and in particular as to the ways of exerting that strength
we have, or seem to have: —
[1.] In general, all we can look for is from our hearts. What a
man's heart is, that is he ; but now what is the heart of a man in such
a season?
1st Suppose a man is not a believer, but only a professor of the
gospel, what can the heart of such a one do? Prov. x. 20, "The
heart of the wicked is little worth ;" and surely that which is little
worth in any thing is not much worth in this. A wicked man may
in outward things be of great use; but come to his heart, that is false
and a thing of nought. Now, withstanding of temptation is heart-
work ; and when it comes like a flood, can such a rotten trifle as a
wicked man's heart stand before it? But of these before. Entering
into temptation and apostasy is the same with them.
Idly. Let it be whose heart it will, Prov. xxviii. 26, " He that
trusteth in his own heart is a fool;" he that doth so, be he what he
will, in that he is foolish. Peter did so in his temptation; he trusted
in his own heart; " Though all men forsake thee, I will not." It was
106 OF TEMPTATION.
his folly; but why was it his folly? He shall not be delivered; it
will not preserve him in snares; it will not deliver him in temptations.
The heart of a man will promise him very fair before a temptation
comes. " Am I a dog," says Hazael, "that I should do this thing?"
" Though all men should deny thee," [says Peter,] " I will not. Shall
I do this evil? It cannot be." All the arguments that are suited to
give check to the heart in such a condition are mustered up. Did not
Peter, think you, do so? "What! deny my Master, the Son of God,
my E,edeemer, who loves me? Can such ingratitude, unbelief, re-
bellion, befall me? I will not do it." Shall, then, a man rest in it
that his heart will be steadfast? Let the wise man answer: " He that
trusteth in his own heart is a fool." " The heart is deceitful," Jer.
xvii. 9. We would not willingly trast any thing wherein there is any
deceit or guile; here is that which is " deceitful above ah things." It
hath a thousand shifts and treacheries that it will deal withal ; when
it comes to the trial, every temptation will steal it away, Hos. iv. 11.
Generally men's hearts deceive them no oftener than they do trust in
them, and then they never fail so to do.
[2.] Consider the particular ways and means that such a heart
hath or can use to safeguard itself in the hour of temptation, and
their insufficiency to that purpose will quickly appear. I shall in-
stance in some few only: —
1st Love of honour in the world. Keputation and esteem in the
church, obtained by former profession and walking, is one of the
heart's own weapons to defend itself in the hour of temptation. " Shall
such a one as I fly? I who have had such a reputation in the church
of God, shall I now lose it by giving way to this lust, to this tempta-
tion? by closing with this or that public evil?" This consideration
hath such an influence on the spirits of some, that they think it will
be a shield and buckler against any assaults that may befall them.
They will die a thousand times before they will forfeit that repute
they have in the church of God! But, alas! this is but a withe, or a
new cord, to bind a giant temptation withal. What think you of the
" third part of the stars of heaven?" Kev. xii. 4. Had they not shone
in the firmament of the church? Were they not sensible, more than
enough, of their own honour, height, usefulness, and reputation? But
when the dragon comes with his temptations, he casts them down to
the earth. Yea, great temptations will make men, who have not a
better defence, insensibly fortify themselves against that dishonour
disreputation that their ways are attended withal. " Populus si-
bilet, at mihi plaudo." Do we not know instances yet living of some
who have ventured on compliances with wicked men after the glory
of a long and useful profession, and within a while, finding themselves
cast down thereby from their reputation with the saints, have har-
MEANS OF SAFETY IN TEMPTATION. 107
dened themselves against it and ended in apostasy ? as John xv. 6.
This kept not Judas; it kept not Hymeneus nor Philetus; it kept not
the stars of heaven; nor will it keep thee.
Idly. There is, on the other side, the consideration of shame, re-
proach, loss, and the like. This also men may put their trust in as
a defence against temptations, and do not fear but to be safeguarded
and preserved by it. They would not for the world bring that shame
and reproach upon themselves that such and such miscarriages are
attended withal ! Now, besides that this consideration extends itself
only to open sins, such as the world takes notice of and abhors, and
so is of no use at all in such cases as wherein pretences and colours
may be invented and used, nor in public temptations to loose and
careless walking, like those of our days, nor in cases that may be dis-
putable in themselves, though expressly sinful to the consciences of
persons under temptations, nor in heart sins, — in all which and most
other cases of temptation there are innumerable reliefs ready to be
tendered unto the heart against this consideration; besides all this,
I say, we see by experience how easily this cord is broken when once
the heart begins to be entangled. Each corner of the land is full of
examples to this purpose.
3dly. They have yet that which outweighs these lesser considera-
tions,— namely, that they will not wound their own consciences, and
disturb their peace, and bring themselves in danger of hell fire.
This, surely, if any thing, will preserve men in the hour of tempta-
tion. They will not lavish away their peace, nor venture then souls
by running on God and the thick bosses of his buckler ! What can
be of more efficacy and prevalency? I confess this is of great im-
portance ; and oh that it were more pondered than it is ! that we
laid more weight upon the preservation of our peace with God than
we do ! yet I say that even this consideration in him who is other-
where off from his watch, and doth not make it his work to follow
the other rules insisted on, it will not preserve him ; for, —
(1st.) The peace of such a one may be false peace or security,
made up of presumption and false hopes; yea, though he be a be-
liever, it may be so. Such was David's peace after his sin, before
Nathan came to him; such was Laodicea's peace when ready to
perish ; and Sardis her peace when dying. What should secure a soul
that it is otherwise, seeing, it is supposed, that it doth not univer-
sally labour to keep the word of Christ's patience, and to be watch-
ful in all things? Think you that the peace of many in these days
will be found to be true peace at last? Nothing less. They go alive
down to hell, and death will have dominion over them in the morn-
ing. Now, if a man's peace be such, do you think that can preserve
him which cannot preserve itself? It will give way at the first vigor-
108 OF TEMPTATION.
ous assault of a temptation in its height and hour. Like a broken
reed, it will run into the hand of him that leaneth on it. But, —
(2dly.) Suppose the peace cared for, and proposed to safeguard the
soul, be true and good, yet when all is laid up in this one bottom,
when the hour of temptation comes, so many reliefs will be tendered
against this consideration as will make it useless. " This evil is small ;
it is questionable ; it falls not openly and downright upon conscience.
I do but fear consequences ; it may be I may keep my peace notwith-
standing. Others of the people of God have fallen, and yet kept or
recovered their peace. If it be lost for a season, it may be obtained
again. I will not solicit its station any more ; or though peace be
lost, safety may remain." And a thousand such pleas there are, which
are all planted as batteries against this fort, so that it cannot long
hold out.
(3dly.) The fixing on this particular only is to make good one pas-
sage or entrance, whilst the enemy assaults us round about. It is
true, a little armour would serve to defend a man if he might choose
where his enemy should strike him; but we are commanded to take
the " whole armour of God " if we intend to resist and stand, Eph. vi.
This we speak of is but one piece ; and when our eye is only to that,
temptation may enter and prevail twenty other ways. For instance,
a man may be tempted to worldliness, unjust gain, revenge, vain-
glory, or the like. If he fortify himself alone with this consideration,
he will not do this thing, and wound his conscience and lose his
peace; fixing his eye on this particular, and counting himself safe
whilst he is not overcome on that hand, it may be neglect of private
communion with God, sensuality, and the like, do creep in, and he
is not one jot in a better condition than if he had fallen under the
power of that part of the temptation which was most visibly pressing
on him. Experience gives to see that this doth and will fail also.
There is no saint of God but puts a valuation on the peace he hath ;
yet how many of them fail in the day of temptation !
(Ithly.) But yet they have another consideration also, and that is,
the vileness of sinning against God. How shall they do this thing,
and sin against God, the God of their mercies, of their salvation ?
How shall they wound Jesus Christ, who died for them? This surely
cannot but preserve them. I answer, —
First, We see every day this consideration failing also. There is
no child of God that is overcome of temptation but overcomes this
consideration. It is not, then, a sure and infallible defensative.
Secondly, This consideration is twofold: either it expresses the
thoughts of the soul with particular reference to the temptation con-
tended withal, and then it will not preserve it; or it expresses the
universal, habitual frame of heart that is in us, upon all accounts,
POWER OF TEMPTATION. 109
and then it falleth in with what I shall tender as the universal medi-
cine and remedy in this case in the process of this discourse; whereof
afterward.
(2.) Consider the -power of temptation, partly from what was
showed before, from the effects and fruits of it in the saints of old,
partly from such other effects in general as we find ascribed to it;
as, —
[1.] It will darken the mind, that a man shall not be able to make
a right judgment of things, so as he did before he entered into it. As
in the men of the world, the god of this world blinds their minds that
they should not see the glory of Christ in the gospel, 2 Cor. iv. 4, and
" whoredom, and wine, and new wine, take away their hearts," Hos.
iv. 11; so it is in the nature of every temptation, more or less, to take
away the heart, or to darken the understanding of the person tempted
And this it doth divers ways: —
1st. By fixing the imagination and the thoughts upon the object
whereto it tends, so that the mind shall be diverted from the consi-
deration of the things that would relieve and succour it in the state
wherein it is. A man is tempted to apprehend that he is forsaken of
God, that he is an object of his hatred, that he hath no interest in
Christ. By the craft of Satan the mind shall be so fixed to the con-
sideration of this state and condition, with the distress of it, that he
shall not be able to manage any of the reliefs suggested and tendered
to him against it; but, following the fulness of his own thoughts,
shall walk on in darkness and have no light, I say, a temptation will
so possess and fill the mind with thoughtfulness of itself and the
matter of it, that it will take off from that clear consideration of
things which otherwise it might and would have. And those things
whereof the mind was wont to have a vigorous sense, to keep it from
sin, will by this means come to have no force or efficacy with it ; nay,
it will commonly bring men to that state and condition, that when
others, to whom their estate is known, are speaking to them the things
that concern their deliverance and peace, their minds will be so pos-
sessed with the matter of their temptation as not at all to understand,
scarce to hear one word, that is spoken to them.
2dlg. By ivoful entangling of the affections; which, when they are
engaged, what influence they have in blinding the mind and darken-
ing the understanding is known. If any know it not, let him but
open his eyes in these days, and he will quickly learn it. By what
ways and means it is that engaged affections will becloud the mind
and darken it I shall not now declare; only, I say, give me a man
engaged in hope, love, fear, in reference to any particulars wherein
he ought not, and I shall quickly show you wherein he is darkened
and blinded. This, then, you will fail in if you enter into tempta-
110 OF TEMPTATION.
tion: — The present judgment you have of things will not be utterly
altered, but darkened and rendered infirm to influence the will and
master the affections. These, being set at liberty by temptation, will
run on in madness. Forthwith detestation of sin, abhorring of it,
terrors of the Lord, sense of love, presence of Christ crucified, all de-
part, and leave the heart a prey to its enemy.
Sdly. Temptation will give oil and fuel to our lusts, — incite, pro-
voke, and make them tumultuate and rage beyond measure. Ten-
dering a lust, a corruption, a suitable object, advantage, occasion, it
heightens and exasperates it, makes it for a season wholly predomi-
nant: so dealt it with carnal fear in Peter, with pride in Hezekiah,
with covetousness in Achan, with uncleanness in David, with world-
liness in Demas, with ambition in Diotrephes. It will lay the reins
on the neck of a lust, and put spurs to the sides of it, that it may
rush forward like a horse into the battle. A man knows not the
pride, fury, madness of a corruption, until it meet with a suitable
temptation. And what now will a poor soul think to do? His mind
is darkened, his affections entangled, his lusts inflamed and provoked,
his relief is defeated; and what will be the issue of such a condition?
(3.) Consider that temptations are either public or private; and
let us a little view the efficacy and power of them apart : —
[1.] There are public temptations; such as that mentioned, Kev.
iii. 10, that was to come upon the world, " to try them that dwell
upon the earth;" or a combination of persecution and seduction for
the trial of a careless generation of professors. Now, concerning such
a temptation, consider that, —
1st. It hath an efficacy in respect of God, who sends it to revenge
the neglect and contempt of the gospel on the one hand, and
treachery of false professors on the other. Hence it will certainly
accomplish what it receives commission from him to do. When
Satan offered his service to go forth and seduce Ahab that he might
fall, God says to him, " Thou shalt persuade him, and prevail also :
go forth, and do so," 1 Kings xxii. 22. He is permitted as to his
wickedness, and commissionated as to the event and punishment in-
tended. When the Christian world was to be given up to folly and
false worship for their neglect of the truth, and their naked, barren,
fruitless, Christ-dishonouring profession, it is said of the temptation
that fell upon them, that " God sent them strong delusion, that they
should believe a lie," 2 Thess. ii. 11. That that comes so from God,
in a judiciary manner, hath a power with it and shall prevail. That
selfish, spiritually-slothful, careless, and worldly frame of spirit, which
in these days hath infected almost the body of professors, if it have
a commission from God to kill hypocrites, to wound negligent saints,
to break their bones, and make them scandalous, that they may be
PUBLIC TEMPTATIONS. Ill
ashamed, shall it not have a power and efficacy so to do? What
work hath the spirit of error made amongst us! Is it not from
hence, that as some men delighted not to retain God in then hearts,
so he hath " given them up to a reprobate mind/' Rom. i. 28. A
man would think it strange, yea, it is matter of amazement, to
see persons of a sober spirit, pretending to great things in the ways
of God, overcome, captivated, ensnared, destroyed by weak means,
sottish opinions, foolish imaginations, such as a man would think it
impossible that they should ever lay hold on sensible or rational
men, much less on professors of the gospel. But that which God
will have to be strong, let us not think weak. No strength but the
strength of God can stand in the way of the weakest things of the
world that are commissionated from God for any end or purpose
whatever.
2dly. There is in such temptations the secret insinuation of ex-
amples in those that are accounted godly and are professors : Matt.
xxiv. 12, " Because iniquity shall abound, the love of many shall
wax cold," etc. The abounding of iniquity in some will insensibly
cast water on the zeal and love of others, that by little and little it
shall wax cold. Some begin to grow negligent, careless, worldly,
wanton. They break the ice towards the pleasing of the flesh. At
first others blame, judge them, perhaps reprove them. In a short
space their love also waxes cold ; and the brunt being over, they also
conform to them, and are cast into the same mould with them. " A
little leaven leaveneth the whole lump." Paul repeats this saying
twice, 1 Cor. v. 6, and Gal. v. 9. He would have us take notice of
it; and it is of the danger of the infection of the whole body, from
the ill examples of some, whereof he speaks. We know how insen-
sibly leaven proceedeth to give a savour to the whole ; so it is termed
a " root of bitterness " that " springeth up and defileth many,"
Heb. xii. 15. If one little piece of leaven, if one bitter root, may en-
danger the whole, how much more when there are many roots of
that nature, and much leaven is scattered abroad ! It is easy following
a multitude to do evil, and saying " A conspiracy" to them to whom
the people say " A conspirac}^." Would any one have thought it pos-
sible that such and such professors, in our days, should have fallen
into ways of self, of flesh, of the world ? to play at cards, dice, revel,
dance? to neglect family, closet duties? to be proud, haughty, ambi-
tious, worldly, covetous, oppressive? or that they should be turned
away after foolish, vain, ridiculous opinions, deserting the gospel of
Christ? In which two lies the great temptation that is come on us,
the inhabitants of this world, to try us. But doth not every man see
that this is come to pass? And may we not see how it is come to
pass? Some loose, empty professors, who had never more than a
112 OF TEMPTATION.
form of godliness, when they had served their turn of that, began
the way to them ; then others began a little to comply, and to please
the flesh in so doing. This, by little and little, hath reached even
the top boughs and branches of our profession, until almost all flesh
hath corrupted its way. And he that departeth from these iniquities
makes his name a prey, if not his person.
3dly. Public temptations are usually accompanied with strong
reasons and pretences, that are too hard for men, or at least insen-
sibly prevail upon them to an undervaluation of the evil whereunto
the temptation leads, to give strength to that complicated temptation
which in these days hath even cast down the people of God from
their excellency, — hath cut their locks, and made them become like
other men. How full is the world of specious pretences and plead-
ings ! As there is the liberty and freedom of Christians, delivered
from a bondage frame, this is a door that, in my own observation, I
have seen sundry going out at, into sensuality and apostasy ; beginning
at a light conversation, proceeding to a neglect of the Sabbath, public
and private duties, ending in dissoluteness and profaneness. And then
there is leaving of public things to Providence, being contented with
what is ; — things good in themselves, but disputed into wretched, carnal
compliances, and the utter ruin of all zeal for God, the interest of
Christ or his people in the world. These and the like considerations,
joined with the ease and plenty, the greatness and promotion of pro-
fessors, have so brought things about, that whereas we have by Provi-
dence shifted places with the men of the world, we have by sin
shifted spirits with them also. We are like a plantation of men
carried into a foreign country. In a short space they degenerate from
the manners of the people from whence they came, and fall into that
of the country whereunto they are brought; as if there were some-
thing in the soil and the air that transformed them. Give me leave
a little to follow my similitude: He that should see the prevailing
party of these nations, many of those in rule, power, favour, with all
their adherents, and remember that they were a colony of Puritans, —
whose habitation was " in a low place," as the prophet speaks of the
city of God,— translated by a high hand to the mountains they now
possess, cannot but wonder how soon they have forgot the customs,
manners, ways, of their own old people, and are cast into the mould
of them that went before them in the places whereunto they are
translated. I speak of us all, especially of us who are amongst the
lowest of the people, where perhaps this iniquity doth most abound.
AVhat were those before us that we are not? what did they that we
do not ? Prosperity hath slain the foolish and wounded the wise.
[2.] Suppose the temptation is private. This hath been spoken to
before; I shall add two things: —
PRIVATE TEMPTATION. 113
1st. Its union and incorporation with lust, whereby it gets within
the soul, and lies at the bottom of its actings. John tells us, 1 Epist.
ii. 16, that the things that are "in the world" are, " the lust of the flesh,
the lust of the eyes, the pride of life." Now, it is evident that all
these things are principally in the subject, not in the object, — in the
heart, not in the world. But they are said to be "in the world," because
the world gets into them, mixes itself with them, unites, incorporates.
As faith and the promises are said to be "mixed," Heb. iv. 2, so are lust
and temptation mixed: they twine together; receive mutual improve-
ment from one another; grow each of them higher and higher by the
mutual strength they administer to one another. Now, by this means
temptation gets so deep in the heart that no contrary reasonings can
reach unto it ; nothing but what can kill the lust can conquer the
temptation. Like leprosy that hath mingled itself with the wall, the
wall itself must be pulled down, or the leprosy will not be cured.
Like a gangrene that mixes poison with the blood and spirits, and
cannot be separated from the place where it is, but both must be cut
off together. For instance, in David's temptation to uncleanness, ten
thousand considerations might have been taken in to stop the mouth
of the temptation; but it had united itself with his lust, and nothing
but the killing of that could destroy it, or get him the conquest.
This deceives many a one. They have some pressing temptation, that,
having got some advantages, is urgent upon them. They pray against
it, oppose it with all powerful considerations, such as whereof every
one seems sufficient to conquer and destroy it, at least to overpower
it, that it should never be troublesome any more ; but no good is
done, no ground is got or obtained, yea, it grows upon them more and
more. What is the reason of it? It hath incorporated and united itself
with the lust, and is safe from all the opposition they make. If they
would make work indeed, they are to set upon the whole of the lust
itself; their ambition, pride, worldliness, sensuality, or whatever it be,
that the temptation is united with. All other dealings with it are
like tamperings with a prevailing gangrene : the part or whole may
be preserved a little while, in great torment; excision or death must
come at last. The soul may cruciate itself for a season with such a
procedure; but it must come to this, — its lust must die, or the soul
must die.
Idly. In what part soever of the soul the lust be seated where-
with the temptation is united, it draws after it the whole soul by one
means or other, and so prevents or anticipates any opposition. Sup-
pose it be a lust of the mind, — as there are lusts of the mind and
uncleanness of the spirit, such as ambition, vain-glory, and the
]ik6j — w;hat a world of ways hath the understanding to bridle the
affections that they should not so tenaciously cleave to God, seeing
VOL. vi. 8
114} OF TEMPTATION.
in what it aimeth at there is so much to give them contentment
and satisfaction! It will not only prevent all the reasonings of the
mind, which it doth necessarily, — being like a bloody infirmity in the
eyes, presenting all things to the common sense and perception in that
hue and colour, — but it will draw the whole soul, on other accounts
and collateral considerations, into the same frame. It promises the
whole a share in the spoil aimed at ; as Judas's money, that he first
desired from covetousness, was to be shared among all his lusts. Or
be it in the more sensual part, and first possesseth the affections, —
what prejudices they will bring upon the understanding, how they
will bribe it to an acquiescence, what arguments, what hopes they
will supply it withal, cannot easily be expressed, as was before showed.
In brief, there is no particular temptation, but, when it is in its hour,
it hath such a contribution of assistance from things good, evil, indif-
ferent, is fed by so many considerations that seem to be most alien
and foreign to it, in some cases hath such specious pleas and pre-
tences, that its strength will easily be acknowledged.
(4.) Consider the end of any temptation ; this is Satan's end and
sin's end, — that is, the dishonour of God and the ruin of our souls.
(5.) Consider what hath been the issue of any former temptations
that thou hast had. Have they not defiled thy conscience, disquieted
thy peace, weakened thee in thy obedience, clouded the face of God?
Though thou wast not prevailed on to the outward evil or utmost issue
of thy temptation, yet hast thou not been foiled ? hath not thy soul
been sullied and grievously perplexed with it? yea, didst thou ever
in thy life come fairly off, without sensible loss, from any temptation
almost that thou hadst to deal withal; and wouldst thou willingly be
entangled again? If thou art at liberty, take heed ; enter no more, if
it be possible, lest a worse thing happen to thee.
These, I say, are some of those many considerations that might be
insisted on, to manifest the importance of the truth proposed, and the
fulness of our concernment in taking care that we " enter not into
temptation."
Against what hath been spoken, some objections that secretly in-
sinuate themselves into the souls of men, and have an efficacy to make
them negligent and careless in this thing, which is of such importance
to them, — a duty of such indispensable necessity to them who intend
to walk with God in any peace, or with any faithfulness, — are to be
considered and removed. And they are these that follow: —
Obj. 1. " Why should we so fear and labour to avoid temptation?
James i. 2, we are commanded to ' count it all joy when we fall
into divers temptations.' Now, certainly I need not solicitously avoid
the falling into that which, when I am fallen into, I am to count it
all joy." To which I answer, —
TWO WAYS OF TEMPTATION. 115
1. You will not hold by this rule in all things, — namely, that a
man need not seek to avoid that which, when he cannot but fall into,
it is his duty to rejoice therein. The same apostle bids the rich
" rejoice that they are made low," chap. i. 10. And, without doubt,
to him who is acquainted with the goodness, and wisdom, and love of
God in his dispensations, in every condition that is needful for him,
it will be a matter of rejoicing to him: but yet, how few rich, godly
men can you persuade not to take heed, and use all lawful means
that they be not made poor and low ! and, in most cases, the truth is,
it were their sin not to do so. It is our business to make good our
stations, and to secure ourselves as we can; if God alter our condi-
tion we are to rejoice in it. If the temptations here mentioned befall
us, we may have cause to rejoice; but not if, by a neglect of duty, we
fall into them.
2. Temptations are taken two ways : —
(1.) Passively and merely materially, for such things as are, or in
some cases may be, temptations ; or, —
(2.) Actively, for such as do entice to sin. James speaks of temp-
tations in the first sense only; for having said, "Count it all joy
when ye fall into divers temptations," verse 2 ; he adds, verse 1 2,
" Blessed is the man that endureth temptation : for when he is tried,
he shall receive the crown of life." But now whereas a man might
say, "If this be so, then temptations are good, and from God;" — "No,"
says James; "take temptation in such a sense as that it is a thing
enticing and leading to sin, so God tempts none; but every man is
tempted of his own lust," verses 13, 14. " To have such temptations,
to be tempted to sin, that is not the blessed thing I intend; but
the enduring of afflictions that God sends for the trial of our faith,
that is a blessed thing. So that, though I must count it all joy when,
through the will of God, I fall into divers afflictions for my trial, which
yet have the matter of temptation in them, yet I am to use all care
and diligence that my lust have no occasions or advantages given
unto it to tempt me to sin."
Obj. 2. " But was not our Saviour Christ himself tempted ; and is it
evil to be brought into the same state and condition with him? Yea,
it is not only said that he was tempted, but his being so is expressed
as a thing advantageous, and conducing to his mercifulness as our
priest: Heb. ii. 17, 18, ' In that he himself hath suffered, being tempt-
ed, he is able to succour them that are tempted/ And he makes it a
ground of a great promise to his disciples, that they had ' abode with
him in his temptations/ Luke xxii. 28."
Ans. It is true, our Saviour was tempted; but yet his temptations
are reckoned among the evils that befell him in the days of his flesh,
— things that came on him through the malice of the world and the
116 OF TEMPTATION.
prince thereof. He did not wilfully cast himself into temptation,
which he said was " to tempt the Lord our God," Matt. iv. 7; as,
indeed, willingly to enter into any temptation is highly to tempt God.
Now, our condition is so, that, use the greatest diligence and watch-
fulness that we can, yet we shall be sure to be tempted, and be made
like to Christ therein. This hinders not but that it is our duty to
the utmost to prevent our falling into them ; and that namely on this
account : — Christ had only the suffering part of temptation when he
entered into it; we have also the sinning part of it. When the
prince of this world came to Christ, he had " no part in him;" but
when he comes to us, he hath so in us. So that though in one effect
of temptations, namely, trials and disquietness, we are made like to
Christ, and so are to rejoice as far as by any means that is produced;
yet by another we are made unlike to him, — which is our being
defiled and entangled : and are therefore to seek by all means to avoid -
them. We never come off like Christ. Who of us " enter into temp-
tation " and are not defiled ?
Obj. 8. "But what need this great endeavour and carefulness? Is
it not said that ' God is faithful, who will not suffer us to be tempted
above what we are able, but will with the temptation also make a
way to escape?' 1 Cor. x. 13; and, ' He knoweth how to deliver the
godly out of temptations/ 2 Pet. ii. 9. What need we, then, be soli-
citous that we enter not into them V
Ans. I much question what assistance he will have from God in
his temptation who willingly enters into it, because he supposes God
hath promised to deliver him out of it. The Lord knows that, through
the craft of Satan, the subtlety and malice of the world, the deceit-
fulness of sin, that doth so easily beset us, when we have done our
utmost, yet we shall enter into divers temptations. In his love, care,
tenderness, and faithfulness, he hath provided such a sufficiency of
grace for us, that they shall not utterly prevail to make an everlast-
ing separation between him and our souls. Yet I have three things to
say to this objection: —
(1.) He that ivilfully or negligently enters into temptation hath
no reason in the world to promise himself any assistance from God,
or any deliverance from the temptation whereunto he is entered. The
promise is made to them whom temptations do befall in their way,
whether they will or not; not them that wilfully fall into them, — that
run out of their way to meet with them. And therefore the devil (as
is usually observed), when he tempted our Saviour, left out that
expression of the text of Scripture, which he wrested to his purpose,
': All thy ways." The promise of deliverance is to them who are in
their ways; whereof this is one principal, to beware of temptation.
(2.) Though there be a sufficiency of grace provided for all the
SEASONS OF TEMPTATION. 117
elect, that they shall by no temptation fall utterly from God, yet it
would make any gracious heart to tremble, to think what dishonour
to God, what scandal to the gospel, what woful darkness and dis-
quietness they may bring upon their own souls, though they perish
not. And they who are scared by nothing but fear of hell, on whom
other considerations short thereof have no influence, in my apprehen-
sion have more reason to fear it than perhaps they are aware of
(3.) To enter on temptation on this account is to venture on sin
(which is the same with "continuing in sin") "that grace may abound,"
Rom. vi. 1, 2 ; which the apostle rejects the thoughts of with greatest
detestation. Is it not a madness, for a man willingly to suffer the ship
wherein he is to split itself on a rock, to the irrecoverable loss of his
merchandise, because he supposes he shall in his own person swim
safely to shore on a plank ? Is it less in him who will hazard the
shipwreck of all his comfort, peace, joy, and so much of the glory
of God and honour of the gospel as he is intrusted with, merely on
supposition that his soul shall yet escape? These things a man would
think did not deserve to be mentioned, and yet with such as these
do poor souls sometimes delude themselves.
CHAPTER IV
Particular cases proposed to consideration — The first, its resolution in sundry par-
ticulars— Several discoveries of the state of a soul entering into temptation.
These things being premised in general, I proceed to the consi-
deration of three particular cases arising from the truth proposed:
the first whereof relates unto the thing itself; the second unto the
time or season thereof; and the last unto our deportment in reference
unto the prevention of the evil treated of.
First, then, it may be inquired, — 1. How a man may know when
he is entered into temptation. 2. What directions are to be given
for the preventing of our entering into temptation. 3. What sea-
sons there are wherein a man may and ought to fear that an hour of
temptation is at hand.
1. How shall a man know whether he be entered into temptation
or no, is our first inquiry. I say, then, —
(1.) When a man is drawn into any sin, he may be sure that he
hath entered into temptation. All sin is from temptation, James i.
14. Sin is a fruit that comes only from that root. Though a man
be never so suddenly or violently surprised in or with any sin, yet it
118 OF TEMPTATION.
is from some temptation or other that he hath been so surprised:
so the apostle, Gal. vi. 1. If a man be surprised, overtaken with a
fault, yet he was tempted to it; for says he, " Consider thyself, lest
thou also be tempted," — that is, as he was when he was so surprised,
as it were, at unawares. This men sometimes take no notice of, to
their great disadvantage. When they are overtaken with a sin they
set themselves to repent of that sin, but do not consider the tempta-
tion that was the cause of it, to set themselves against that also, to
take care that they enter no more into it. Hence are they quickly
again entangled by it, though they have the greatest detestation of
the sin itself that can be expressed. He that would indeed get the
conquest over any sin must consider his temptations to it, and strike
at that root ; without deliverance from thence, he will not be healed.
This is a folly that possesses many who have yet a quick and living
sense of sin. They are sensible of their sins, not of their temptations,
— are displeased with the bitter fruit, but cherish the poisonous root.
Hence, in the midst of their humiliations for sin, they will continue
in those ways, those societies, in the pursuit of those ends, which have
occasioned that sin ; of which more afterward.
(2.) Temptations have several degrees. Some arise to such an
height, do so press on the soul, so cruciate and disquiet it, so fight
against all opposition that is made to it, that it must needs be past
all doubt, to him who is so assaulted, that it is a peculiar power of
temptation that he is to wrestle withal. When a fever rages, a man
knows he is sick, unless his distemper have made him mad. The
lusts of men, as James tells us, " entice, draw away," and seduce them
to sin; but this they do of themselves, without peculiar instigation,
in a more quiet, even, and sedate manner. If they grow violent, if
they hurry the soul up and down, give it no rest, the soul may know
that they have got the help of temptation to their assistance.
Take an empty vessel and put it into some stream that is in its
course to the sea, it will infallibly be carried thither, according to the
course and speed of the stream; but let strong winds arise upon it,
it will be driven with violence on every bank and rock, until, being-
broken in pieces, it is swallowed up of the ocean. Men's lusts will
infallibly (if not mortified in the death of Christ) carry them into
eternal ruin, but oftentimes without much noise, according to the
course of the stream of their corruptions ; but let the wind of strong
temptations befall them, they are hurried into innumerable scandal-
ous sins, and so, broken upon all accounts, are swallowed up in eter-
nity. So is it in general with men ; so in particular. Hezekiah had
the root of pride in him always ; yet it did not make him run up and
down to show his treasure and his riches until he fell into tempta-
tion by the ambassadors of the king of Babylon. So had David ;
DEGREES OF TEMPTATION. 119
yet could he keep off from numbering the people until Satan stood
up and provoked him, and solicited him to do it. Judas was covetous
from the beginning ; yet he did not contrive to satisfy it by selling of
his Master until the devil entered into him, and he thereby into
temptation. The like may be said of Abraham, Jonah, Peter, and
the rest. So that when any lust or corruption whatever tumultuates
and disquieteth the soul, puts it with violence on sin, let the soul
know that it hath got the advantage of some outward temptation,
though as yet it perceiveth not wherein, or at least is become itself
a peculiar temptation by some incitation or provocation that hath
befallen it, and is to be looked to more than ordinarily.
(3.) Entering into temptation may be seen in the lesser degrees of
it ; as, for instance, when the heart begins secretly to like the matter
of the temptation, and is content to feed it and increase it by any
ways that it may without downright sin.
In particular, a man begins to be in repute for piety, wisdom,
learning, or the like, — he is spoken of much to that purpose; his
heart is tickled to hear of it, and his pride and ambition affected
with it. If this man now, with all his strength, ply the things from
whence his repute, and esteem, and glory amongst men do spring,
with a secret eye to have it increased, he is entering into temptation ;
which, if he take not heed, will quickly render him a slave of lust.
So was it with Jehu. He perceived that his repute for zeal began to
grow abroad, and he got honour by it. Jonadab comes in his way,
a good and holy man. "Now," thinks Jehu, "I have an opportunity
to grow in honour of my zeal/' So he calls Jonadab to him, and to
work he goes most seriously. The things he did were good in them-
selves, but he was entered into temptation, and served his lust in all
that he did. So is it with many scholars. They find themselves
esteemed and favoured for their learning. This takes hold of the pride
and ambition of their hearts. Hence they set themselves to study
with all diligence day and night, — a thing good in itself; but they do
it that they might satisfy the thoughts and words of men, wherein
they delight : and so in all they do they make provision for the flesh
to fulfil the lusts thereof.
It is true, God oftentimes brings light out of this darkness, and
turns things to a better issue. After, it may be, a man hath studied
sundry years, with an eye upon his lusts, — his ambition, pride, and
vain-glory, — rising early and going to bed late, to give them satisfac-
tion, God comes in with his grace, turns the soul to himself, robs those
Egyptian lusts, and so consecrates that to the use of the tabernacle
which was provided for idols.
Men may be thus entangled in better things than learning, even
in the profession of piety, in their labour in the ministry, and the
120 OF TEMPTATION.
•
like. Some men's profession is a snare to them. They are in repu-
tation, and are much honoured on the account of their profession
and strict walking. This often falls out in the days wherein we live,
wherein all things are carried by parties. Some find themselves on
the accounts mentioned, perhaps, to be the darlings and " ingentia
decora," or glory of their party. If thoughts hereof secretly insinu-
ate themselves into their hearts, and influence them into more than
ordinary diligence and activity in their way and profession, they are
entangled ; and instead of aiming at more glory, had need lie in the
dust, in a sense of their own vileness. Arid so close is this temptation,
that oftentimes it requires no food to feed upon but that he who is
entangled with it do avoid all means and ways of honour and repu-
tation ; so that it can but whisper in the heart that that avoidance is
honourable. The same may be the condition with men, as was said,
in 'preaching the gospel, in the work of the ministry. Many things
in that work may yield them esteem, — their ability, their plainness,
their frequency, their success; and all in this sense maybe fuel unto
temptations. Let, then, a man know that when he likes that which
feeds his lust, and keeps it up by ways either good in themselves or
not downright sinful, he is entered into temptation.
(4.) When by a man's state or condition of life, or any means what-
ever, it comes to pass that his lust and any temptation meet with
occasions and opportunities for its provocation and stirring up, let
that man know, whether he perceive it or not, that he is certainly
entered into temptation. I told you before, that to enter into temp-
tation is not merely to be tempted, but so to be under the power of
it as to be entangled by it. Now, it is impossible almost for a man
to have opportunities, occasions, advantages, suited to his lust and
corruption, but he will be entangled. If ambassadors come from the
king of Babylon, Hezekiah's pride will cast him into temptation.
If Hazael be king of Syria, his cruelty and ambition will make him
to rage savagely against Israel. If the priests come with their pieces
of silver, Judas's covetousness will instantly be at work to sell his
Master. And many instances of the like kind may, in the days
wherein we live, be given. Some men think to play on the hole of
the asp and not be stung, to touch pitch and not be defiled, to take
fire in their clothes and not be burnt ; but they will be mistaken.
If thy business, course of life, societies, or whatever else it be of the
like kind, do cast thee on such things, ways, persons, as suit thy lust
or corruption, know that thou art entered into temptation ; how thou
wilt come out God only knows. Let us suppose a man that hath
any seeds of filthiness in his heart engaged, in the course of his life,
in society, light, vain, and foolish, what notice soever, little, great, or
none at all, it be that he takes of it, he is undoubtedly entered into
FORMALISM EVIDENCE OF TEMPTATION. 121
temptation. So is it with ambition in high places; passion in a mul-
titude of perplexing affairs; polluted corrupt fancy in vain societies,
and the perusal of idle books or treatises of vanity and folly. Fire
and things combustible may more easily be induced to lie together
without affecting each other, than peculiar lusts and suitable ob-
jects or occasions for their exercise.
(5.) When a man is weakened, made negligent or formal in duty,
when he can omit duties or content himself with a careless, lifeless
performance of them, without delight, joy, or satisfaction to his soul,
who had another frame formerly; let him know, that though he may
not be acquainted with the particular distemper wherein it consists,
yet in something or other he is entered into temptation, which at
the length he will find evident, to his trouble and peril. How many
have we seen and known in our days, who, from a warm profession,
have fallen to be negligent, careless, indifferent in praying, reading,
hearing, and the like ! Give an instance of one who hath come off
without a wound, and I dare say you may find out a hundred for
him that have manifested themselves to have been asleep on the top
of the mast; that they were in the jaws of some vile temptation or
other, that afterward brought forth bitter fruit in their lives and
ways. From some few returners from folly we have every day these
doleful complaints made : " Oh! I neglected private prayer; I did not
meditate on the word, nor attend to hearing, but rather despised
these things : and yet said I was rich and wanted nothing. Little did
I consider that this unclean lust was ripening in my heart; this
atheism, these abominations were fomenting there." This is a certain
rule : — If his heart grow cold, negligent, or formal in duties of the
worship of God, and that either as to the matter or manner of them,
who hath had another frame, one temptation or other hath laid hold
upon him. World, or pride, or uncleanness, or self-seeking, or malice
and envy, or one thing or other, hath possessed his spirit; gray hairs
are here and there upon him, though he perceive it not. And this is
to be observed as to the manner of duties, as well as to the matter.
Men may, upon many sinister accounts, especially for the satisfaction
of their consciences, keep up and frequent duties of religion, as to the
substance and matter of them, when they have no heart to them, no
life in them, as to the spirituality required in their performance.
Sardis kept up the performance of duties, and had therefore a name
to live; but wanted spiritual life in their performances, and was
therefore " dead," Rev. iii. 1. As it is in distempers of the body, if a
man find his spirits faint, his heart oppressed, his head heavy, the
whole person indisposed, though he do not yet actually burn nor
rave, yet he will cry, " I fear I am entering into a fever, I am so out
of order and indisposed;" — a man may do so in this sickness of the
122 OF TEMPTATION.
soul. If he find his pulse not beat aright and evenly towards duties
of worship" and communion with God, — if his spirit be low, and his
heart faint in them, — let him conclude, though his lust do not yet
burn nor rage, that he is entered into temptation, and it is high time
for him to consider the particular causes of his distemper. If the
head be heavy and slumber in the things of grace, if the heart be
cold in duties, evil lies at the door. And if such a soul do escape a
great temptation unto sin, yet it shall not escape a great temptation
by desertion. The spouse cries, "I sleep," Cant. v. 2; and that she
had " put off her coat, and could not put it on ;" — had an indisposition
to duties and communion with Christ. What is the next news you
have of her? Verse 6, Her " Beloved had withdrawn himself," — Christ
was gone ; and she seeks him long and finds him not. There is such
a suitableness between the new nature that is wrought and created
in believers, and the duties of the worship of God, that they will not
be parted nor kept asunder, unless it be by the interposition of some
disturbing distemper. The new creature feeds upon them, is strength-
ened and increased by them, finds sweetness in them, yea, meets in
them with its God and Father; so that it cannot but of itself, unless
made sick by some temptation, delight in them, and desire to be
in the exercise of them. This frame is described in the 119th Psalm
throughout. It is not, I say, cast out of this frame and temper un-
less it be oppressed and disordered by one secret temptation or other.
Sundry other evidences there are of a soul's entering into tempta-
tion, which upon inquiry it may discover.
I propose this to take off the security that we are apt to fall into,
and to manifest what is the peculiar duty that we are to apply our-
selves unto in the special seasons of temptation ; for he that is already
entered into temptation is to apply himself unto means for disen-
tanglement, not to labour to prevent his entering in. How this may
be done I shall afterward declare.
CHAPTER V.
The second case proposed, or inquiries resolved — What are the hest directions to
prevent entering into temptation — Those directions laid down — The direc-
tions given by our Saviour : " Watch and pray " — What is included therein
— (1.) Sense of the danger of temptation — (2.) That it is not in our power to
keep ourselves — (3.) Faith in promises of preservation — Of prayer in parti-
cular.
2. Having seen the danger of entering into temptation, and also
discovered the ways and seasons whereby and wherein men usually do
so, our second inquiry is, What general directions may be given to
DIRECTIONS AGAINST TEMPTATION. 1 23
preserve a soul from that condition that hath been spoken of? And
we see our Saviour's direction in the place spoken of before, Matt.
xxvi. 41. He sums up all in these two words, " Watch and pray." I
shall a little labour to unfold them, and show what is imvrapped and
contained in them; and that both jointly and severally: —
(1.) There is included in them a clear, abiding apprehension of the
great evil that there is in entering into temptation. That which a
man watches and prays against, he looks upon as evil to him, and b)T
all means to be avoided.
This, then, is the first direction: — Always hear in mind the great
danger that it is for any soul to enter into temptation.
It is a woful thing to consider what slight thoughts the most have
of this thing. So men can keep themselves from sin itself in open
action, they are content, they scarce aim at more ; on any temptation
in the world, all sorts of men will venture at any time. How will
young men put themselves on any company, any society; at first,
being delighted with evil company, then with the evil of the com-
pany! How vain are all admonitions and exhortations to them to
take heed of such persons, debauched in themselves, corrupters of
others, destroyers of souls! At first they will venture on the com-
pany, abhorring the thoughts of practising their lewdness; but what
is the issue? Unless it be here or there one, whom God snatches
with a mighty hand from the jaws of destruction, they are all lost,
and become after awhile in love with the evil which at first they ab-
horred. This open door to the ruin of souls is too evident; and woful
experience makes it no less evident that it is almost impossible to
fasten upon many poor creatures any fear or dread of temptation,
who yet will profess a fear and abhorrency of sin. Would it were
only thus with young men, such as are unaccustomed to the yoke of
the Lord ! What sort of men is free from this folly in one thing or
other? How many professors have I known that would plead for
their liberty, as they called it: They could hear any thing, all
things, — all sorts of men, all men; they would try all things whe-
ther they came to them in the way of God or no ; and on that account
would run to hear and to attend to ever}7 broacher of false and abo-
minable opinions, every seducer, though stigmatized by the gene-
rality of the saints: for such a one they had their liberty, — they could
do it; but the opinions they hated as much as any. What hath been
the issue? I scarce ever knew any come off without a wound; the
most have had their faith overthrown. Let no man, then, pretend to
fear sin that doth not fear temptation to it. They are too nearly
allied to be separated. Satan hath put them so together that it is
very hard for any man to put them asunder. He hates not the fruit
who delights in the root.
124) OF TEMPTATION.
When men see that such ways, such companies, such courses,
such businesses, such studies and aims, do entangle them, make them
cold, careless, are quench-coals to them, indispose them to even, uni-
versal, and constant obedience, if they adventure on them, sin lies at
the door. It is a tender frame of spirit, sensible of its own weakness
and corruption, of the craft of Satan, of the evil of sin, of the efficacy
of temptation, that can perform his duty. And yet until we bring
our hearts to this frame, upon the considerations before-mentioned,
or the like that may be proposed, we shall never free ourselves from
sinful entanglements. Boldness upon temptation, springing from
several pretences, hath, as is known, ruined innumerable professors
in these days, and still continues to cast many down from their
excellency; nor have I the least hope of a more fruitful profession
amongst us until I see more fear of temptation. Sin will not long
seem great or heavy unto any to whom temptations seem light or
small.
This is the first thing inwrapped in this general direction : — The
daily exercise of our thoughts with an apprehension of the great danger
that lies in entering into temptation, is required of us. Grief of the
Spirit of God, disquietment of our own souls, loss of peace, hazard of
eternal welfare, lies at the door. If the soul be not prevailed withal
to the observation of this direction, all that ensues will be of no value.
Temptation despised will conquer; and if the heart be made tender
and watchful here, half the work of securing a good conversation is
over. And let not him go any further who resolves not to improve
this direction in a daily conscientious observation of it.
(2.) There is this in it also, that it is not a thing in our own power,
to keep and preserve ourselves from entering into temptation. There-
fore are we to pray that we may be preserved from it, because we
cannot save ourselves.
This is another means of preservation. As we have no strength
to resist a temptation when it doth come, when we are entered into
it, but shall fall under it, without a supply of sufficiency of grace
from God ; so to reckon that we have no power or wisdom to keep
ourselves from entering into temptation, but must be kept by the
power and wisdom of God, is a preserving principle, 1 Pet. i. 5.
We are in all things " kept by the power of God/' This our Saviour
instructs us in, not only by directing us to pray that we be not led
into temptation, but also by his own praying for us, that we may be
kept from it: John xvii. 15, "I pray not that thou shouldest take
them out of the world, but that thou shouldest keep them from the
evil," — that is, the temptations of the world unto evil, unto sin, —
Jx t-oS rrovripov, " out of the evil" that is in the world, that is tempta-
tion, which is all that is evil in the world; or from the evil one, who
DIRECTIONS AGAINST TEMPTATION. 125
in the world makes use of the world unto temptation. Christ prays
his Father to keep us, and instructs us to pray that we be so kept.
It is not, then, a thing in our own power. The ways of our entering
into temptation are so many, various, and imperceptible, — the means
of it so efficacious and powerful, — the entrances of it so deceitful,
subtle, insensible, and plausible, — our weakness, our unwatchfulness,
so unspeakable, — that we cannot in the least keep or preserve our-
selves from it. We fail both in wisdom and power for this work.
Let the heart, then, commune with itself and say, "J am poor and
weak; Satan is subtile, cunning, powerful, watching constantly for
advantages against my soul; the world earnest, pressing, and full of
specious pleas, innumerable pretences, and ways of deceit ; my own
corruption violent and tumultuating, enticing, entangling, conceiv-
ing sin, and warring in me, against me; occasions and advantages
of temptation innumerable in all things I have done or suffer, in all
businesses and persons with whom I converse; the first beginnings
of temptation insensible and plausible, so that, left unto myself, I
shall not know that I am ensnared, until my bonds be made strong,
and sin hath got ground in my heart: therefore on God alone will I
rely for preservation, and continually will I look up to him on that
account." This will make the soul be always committing itself to
the care of God, resting itself on him, and to do nothing, undertake
nothing, etc., without asking counsel of him. So that a double ad-
vantage will arise from the observation of this direction, both of sin-
gular use for the sours preservation from the evil feared : —
[1.] The engagement of the grace and compassion of God, who
hath called the fatherless and helpless forest upon him ; nor did ever
soul fail of supplies, who, in a sense of want, rolled itself on him, on
the account of his gracious invitation.
[2.] The keeping of it in such a frame as, on various accounts, is
useful for its preservation. He that looks to God for assistance in a
due manner is both sensible of his danger, and conscientiously care-
ful in the use of means to preserve himself: which two, of what im-
portance they are in this case, may easily be apprehended by them
who have their hearts exercised in these things.
[3.] This also is in it, — act faith on the promise of God for preserva-
tion. To believe that he will preserve us is a means of preservation ;
for this God will certainly do, or make a way for us to escape out of
temptation, if we fall into it under such a believing frame. We are
to pray for what God hath promised. Our requests are to be regu-
lated by his promises and commands, which are of the same extent.
Faith closes with the promises, and so finds relief in this case. This
James instructs us in, chap. i. 5-7. What we want we must " ask of
God;" but we must " ask in faith/' for otherwise we must not " think
126* OF TEMPTATION.
that we shall receive any thing of the Lord." This then, also, is in this
direction of our Saviour, that we act faith on the promises of God
for our preservation out of temptation. He hath promised that he
will keep us in all our ways ; that we shall be directed in a way that,
though we are fools, " we shall not err therein," Isa. xxxv. 8; that he
will lead us, guide us, and deliver us from the evil one. Set faith
on work on these promises of God, and expect a good and comfort-
able issue. It is not easily conceived what a train of graces faith is
attended withal, when it goes forth to meet Christ in the promises,
nor what a power for the preservation of the soul lies in this thing ;
but I have spoken to this elsewhere.1
4. Weigh these things severally, and, first, take prayer into con-
sideration. To pray that we enter not into temptation is a means
to preserve us from it. Glorious things are, by all men that know
aught of those things, spoken of this duty ; and yet the truth is, not
one half of its excellency, power, and efficacy is known. It is not
my business to speak of it in general; but this I say as to my pre-
sent purpose, — he that would be little in temptation, let him be much
in prayer. This calls in the suitable help and succour that is laid up
in Christ for us, Heb. iv. 16. This casteth our souls into a frame of
opposition to every temptation. When Paul had given instruction
for the taking to ourselves " the whole armour of God," that we may
resist and stand in the time of temptation, he adds this general close
of the whole, Eph. vi. 18, " Praying always with all prayer and sup-
plication in the Spirit, and watching thereunto with all perseverance
and supplication."
Without this all the rest will be of no efficacy for the end proposed.
And therefore consider what weight he lays on it : " Praying always,"
— that is, at all times and seasons, or be always ready and prepared
for the discharge of that duty, Luke xviii. 1, Eph. vi. 18; "with all
prayer and supplication in the Spirit," — putting forth all kinds of de-
sires unto God, that are suited to our condition, according to his will,
and which we are assisted in by the Spirit; "and watching thereunto,"
lest we be diverted by any thing whatever ; and that not for a little
while, but "with all perseverance," — continuance lengthened out to
the utmost: so shall we stand. The soul so framed is in a sure pos-
ture ; and this is one of the tneans without which this work will not be
done. If we do not abide in prayer, we shall abide in cursed temp-
tations. Let this, then, be another direction : — Abide in prayer, and
that expressly to this purpose, that we " enter not into temptation."
Let this be one part of our daily contending with God, — that he would
preserve our souls, and keep our hearts and our ways, that we be not
entangled ; that his good and wise providence will order our ways
1 Mortification of Sin in Believers, vol. vi. chap. xiv. p. 78.
■WATCHING AGAINST TEMPTATION". 127
and affairs, that no pressing temptation befall us; that he would
give us diligence, carefulness, and watchfulness over our own ways.
So shall we be delivered when others are held with the cords of their
own folly.
CHAPTER VI.
Of watching that we enter not into temptation — The nature and efficacy of that
duty — The first part of it, as to the special seasons of temptation — The first
season, in unusual prosperity — The second, in a slumber of grace — Third, a
season of great spiritual enjoyment — The fourth, a season of self-confidence.
The other part of our Saviour's direction, — namely, to " watch/' —
is more general, and extends itself to many particulars. I shall fix on
some things that are contained therein : —
3. Watch the seasons wherein men usually do " enter into tempta-
tion."
There are sundry seasons wherein an hour of temptation is com-
monly at hand, and will unavoidably seize upon the soul, unless it
be delivered by mercy in the use of watchfulness. When we are
under such a season, then are we peculiarly to be upon our guard
that we enter not into, that we fall not under, the power of tempta-
tion. Some of those seasons may be named : —
(1.) A season of unusual outward 'prosperity is usually accom-
panied with an hour of temptation. Prosperity and temptation go
together; yea, prosperity is a temptation, many temptations, and
that because, without eminent supplies of grace, it is apt to cast a soul
into a frame and temper exposed to any temptation, and provides it
with fuel and food for all. It hath provision for lust and darts for
Satan.
The wise man tells us that the " prosperity of fools destroys them,"
Prov. i. 32. It hardens them in their way, makes them despise
instruction, and put the evil day (whose terror should influence them
into amendment) far from them. Without a special assistance, it
hath an inconceivably malignant influence on believers themselves.
Hence Agur prays .against riches, because of the temptation that
attends them: " Lest," saith he, " I be full and deny thee, and say,
Who is the LORD?" Prov. xxx. 8, 9; — lest, being filled with them, he
should forget the Lord ; as God complains that his people did, Hos.
xiii. 6. We know how David was mistaken in this case : Ps. xxx. 6,
" I said in my prosperity, I shall never be moved." All is well, and
will be well. But what was at hand, what lay at the door, that David
thought not of ? Verse 7, " Thou didst hide thy face, and I was
12S OF TEMPTATION.
troubled." God was ready to hide his face, and David to enter into a
temptation of desertion, and he knew it not.
As, then, unto a prosperous condition. I shall not run cross to
Solomon's counsel, " In the day of prosperity rejoice/' Eccles. vii. 14
Rejoice in the God of thy mercies, who doth thee good in his patience
and forbearance, notwithstanding all thy un worthiness. Yet I may
add to it, from the same fountain of wisdom, " Consider," also, lest
evil lie at the door. A man in that state is in the midst of snares.
Satan hath many advantages against him; he forgeth darts out of
all his enjoyments; and, if he watch not, he will be entangled before
he is aware.
Thou wantest that which should poise and ballast thy heart. For-
mality in religion will be apt to creep upon thee ; and that lays the
soul open to all temptations in their full power and strength. Satis-
faction and delight in creature-comforts, the poison of the soul, will
be apt to grow upon thee. In such a time be vigilant, be circum-
spect, or thou wilt be surprised. Job says, that in his affliction " God
made his heart soft," chap, xxiii. 16. There is a hardness, an in-
sensible want of spiritual sense, gathered in prosperity, that, if not
watched against, will expose the heart to the deceits of sin and baits
of Satan. " Watch and pray" in this season. Many men's negligence
in it hath cost them dear ; their woful experience cries out to take
heed. Blessed is he that feareth always, but especially in a time of
prosperity.
(2.) As in part was manifested before, a time of the slumber of
grace, of neglect in communion with God, of formality in duty, is a
season to be watched in, as that which hath certainly some other
temptation attending it.
Let a soul in such an estate awake and look about him. His enemy
is at hand, and he is ready to fall into such a condition as may cost
him dear all the days of his life. His present estate is bad enough
in itself; but it is an indication of that which is worse that lies at
the door. The disciples that were with Christ in the mount had not
only a bodily, but a spiritual drowsiness upon them. What says our
Saviour to them? " Arise; watch and pray, that ye enter not into
temptation." We know how near one of them was to a bitter hour
of temptation, and not watching as he ought, he immediately entered
into it.
I mentioned before the case of the spouse, Cant. v. 2-8. She slept,
and was drowsy, and unwilling to gird up herself to a vigorous per-
formance of duties, in a way of quick, active communion with Christ.
1 V f. .re she is aware, she hath lost her Beloved ; then she moans,
inquires, cries, endures wounding*, reproaches, and all, before she
obtains him again. Consider, then, 0 poor soul, thy state and condi-
WATCHING AGAINST TEMPTATION. 129
tion! Doth thy light burn dim? or though it give to others as great
a blaze as formerly, yet thou seest not so clearly the face of God in
Christ by it as thou hast done? 2 Cor. iv. 6. Is thy zeal cold? or if
it do the same works as formerly, yet thy heart is not warmed with
the love of God and to God in them as formerly, but only thou pro-
ceeded in the course thou hast been in? Art thou negligent in the
duties of praying or hearing? or if thou dost observe them, thou
doest it not with that life and vigour as formerly ? Dost thou flag in
thy profession? or if thou keep it up, yet thy wheels are oiled by
some sinister respects from within or without ? Does thy delight in
the people of God faint and grow cold? or is thy love to them chang-
ing from that which is purely spiritual into that which is very carnal,
upon the account of suitableness of principles and natural spirits, if
not worse foundations? If thou art drowsing in such a condition as
this, take heed ; thou art falling into some woful temptation that will
break all thy bones, and give thee wounds that shall stick by thee
all the days of thy life. Yea, when thou awakest, thou wilt find that
it hath indeed laid hold of thee already, though thou perceivedst it
not; it hath smitten and wounded thee, though thou hast not com-
plained nor sought for relief or healing.
Such was the state of the church of Sardis, Kev. iii. 2. "The things
that remained were ready to die." " Be watchful," says our Saviour,
" and strengthen them, or a worse thing will befall thee." If any
that reads the word of this direction be in this condition, if he hath
any regard of his poor soul, let him now awake, before he be en-
tangled beyond recovery. Take this warning from God ; despise it
not.
(3.) A season of great spiritual enjoyments is often, by the malice
of Satan and the weakness of our hearts, turned into a season of
danger as to this business of temptation.
We know how the case stood with Paul, 2 Cor. xii. 7. He had
glorious spiritual revelations of God and Jesus Christ. Instantly
Satan falls upon him, a messenger from him buffets him ; so that he
earnestly begs its departure, but yet is left to struggle with it. God
is pleased sometimes to give us especial discoveries of himself and
his love, to fill the heart with his kindness; Christ takes us into the
banqueting-house, and gives our hearts their fills of love; and this
by some signal work of his Spirit, overpowering us with a sense of
love in the unspeakable privilege of adoption, and so fills our souls
with joy unspeakable and glorious. A man would think this was
the securest condition in the world. What soul does not cry with
Peter in the mount, " It is good for me to be here ; to abide here
for ever?" But yet very frequently some bitter temptation is now at
hand. Satan sees that, being possessed by the joy before us, we quickly
VOL. VI. 9
130 OF TEMPTATION.
neglect many ways of approach to our souls, wherein he seeks and
finds advantages against us. Is this, then, our state and condition?
Does God at any time give us to drink of the rivers of pleasure that
are at his right hand, and satisfy our souls with his kindness as with
marrow and fatness? Let us not say, " We shall never be moved ;"
we know not how soon God may hide his face, or a messenger from
Satan may buffet us.
Besides, there lies oftentimes a greater and worse deceit in this
business. Men cheat their souls with their own fancies, instead of a
sense of God's love by the Holy Ghost; and when they are lifted up
with their imaginations, it is not expressible how fearfully they are
exposed to all manner of temptations; — and how, then, are they able
to find relief against their consciences from their own foolish fancies
and deceivings, wherewith they sport themselves? May we not see
such every day, — persons walking in the vanities and ways of this
world, yet boasting of their sense of the love of God? Shall we believe
them? We must not, then, believe truth itself; and how woful,
then, must their condition needs be !
(4.) A fourth season is a season of self-confidence; then usually
temptation is at hand.
The case of Peter is clear unto this: " I will not deny thee ; though
all men should deny thee I will not; though I were to die for it, I
would not do it." This said the poor man when he stood on the
very brink of that temptation that cost him in the issue such bitter
tears. And this taught him so far to know himself all his days, and
gave him such acquaintance with the state of all believers, that when
he had received more of the Spirit and of power, yet he had less of
confidence, and saw it was fit that others should have so also, and
therefore persuades all men to " pass the time of their sojourning
here in fear," 1 Pet. i. 17; not to be confident and high as he was,
lest, as he did, they fall. At the first trial he compares himself with
others, and vaunts himself above them: "Though all men should
forsake thee, yet I will not." He fears every man more than himself.
But when our Saviour afterward comes to him, and puts him directly
upon the comparison, "Simon, son of Jonas, lovest thou me more than
these?" John xxi. 15, he hath done comparing himself with others, and
only crieth, " Lord, thou knowest that I love thee." He will lift up
himself above others no more. Such a season oftentimes falls out.
Temptations are abroad in the world, false doctrines, with innumer-
able other allurements and provocations: we are ready every one
to be very confident that we shall not be surprised with them:
though all men should fall into these follies yet we would not:
surely we shall never go off from our walking with God ; it is impos-
sible our hearts should be so sottish. But says the apostle, " Be not
WATCHING AGAINST TEMPTATION. 131
high-minded, but fear; let him that thinketh he standeth take heed lest
he fall." Wouldst thou think that Peter, who had Avalked on the sea
with Christ, confessed him to be the Son of God, been with him in the
mount, when he heard the voice from the excellent glory, should, at
the word of a servant-girl, when there was no legal inquisition after
him, no process against him nor any one in his condition, instantly
fall a-cursing and swearing that he knew him not? Let them take
heed of self-confidence who have any mind to take heed of sin. And
this is the first thing in our watching, to consider well the seasons
wherein temptation usually makes its approaches to the soul, and
be armed against them. And these are some of the seasons wherein
temptations are nigh at hand.
CHAPTER VII.
Several acts of watchfulness against temptation proposed — "Watch the heart —
What it is to be watched in and about — Of the snares lying in men's natural
tempers — Of peculiar lusts — Of occasions suited to them — Watching to lay
in provision against temptation — Directions for watchfulness in the first ap-
proaches of temptation — Directions after entering into temptation.
That part of watchfulness against temptation which we have con-
sidered regards the outward means, occasions, and advantages of
temptation ; proceed we now to that which respects the heart itself,
which is wrought upon and entangled by temptation. Watching or
keeping of the heart, which above all keepings we are obliged unto,
comes within the compass of this duty also; for the right perform-
ance whereof take these ensuing directions: —
(1.) Let him that would not enter into temptation labour to know
his own heart, to be acquainted with his own spirit, his natural frame
and temper, his lusts and corruptions, his natural, sinful, or spiri-
tual weaknesses, that, finding where his weakness lies, he may be
careful to keep at a distance from all occasions of sin.
Our Saviour tells the disciples that " they knew not what spirit
they were of ;" which, under a pretence of zeal, betrayed them into
ambition and desire of revenge. Had they known it they would have
watched over themselves. David tells us, Ps. xviii. 23, that he con-
sidered his ways, 'and " kept himself from his iniquity," which he
was particularly prone unto.
There are advantages for temptations lying oftentimes in men's
natural tempers and constitutions. Some are naturally gentle,
facile, easy to be entreated, pliable; which, though it be the noblest
temper of nature, and the best and choicest ground, when well
132 OF TEMPTATION.
broken up and fallowed for grace to grow in, yet, if not watched
over, will be a means of innumerable surprisals and entanglements
in temptation. Others are earthy, froward, morose; so that envy,
malice, selfishness, peevishness, harsh thoughts of others, repinings,
lie at the very door of their natures, and they can scarce step out but
they are in the snare of one or other of them. Others are passionate,
and the like. Now, he that would watch that he enter not into
temptation, had need be acquainted with his own natural temper,
that he may watch over the treacheries that lie in it continually.
Take heed lest you have a Jehu in you, that shall make you drive
furiously; or a Jonah in you, that will make you ready to repine; or
a David, that will make you hasty in your determinations, as he was
often, in the warmth and goodness of his natural temper. He who
watches not this thoroughly, who is not exactly skilled in the know-
ledge of himself, will never be disentangled from one temptation or
another all his days.
Again : as men have peculiar natural tempers, which, according as
they are attended or managed, prove a great fomes of sin, or advan-
tage to the exercise of grace ; so men may have peculiar lusts or cor-
ruptions, which, either by their natural constitution or education, and
other prejudices, have got deep rooting and strength in them. This,
also, is to be found out by him who would not enter into tempta-
tion. Unless he know it, unless his eyes be always on it, unless he
observes its actings, motions, advantages, it will continually be en-
tangling and ensnaring of him. This, then, is our sixth direction in
this kind : — Labour to know thine oivn frame and temper ; what spirit
thou art of; what associates in thy heart Satan hath; where corrup-
tion is strong, where grace is weak; what stronghold lust hath in
thy natural constitution, and the like. How many have all their
comforts blasted and peace disturbed by their natural passion and
peevishness ! How many are rendered useless in the world by their
frowardness and discontent! How many are disquieted even by
their own gentleness and facility! Be acquainted, then, with thine
own heart: though it be deep, search it; though it be dark, inquire
into it; though it give all its distempers other names than what are
their due, believe it not. Were not men utter strangers to themselves,
— did they not give flattering titles to their natural distempers, — did
they not strive rather to justify, palliate, or excuse the evils of their
hearts, that are suited to their natural tempers and constitutions, than
to destroy them, and by these means keep themselves off from taking
a clear and distinct view of them, — it were impossible that they should
all their days hang in the same briers without attempt for deliver-
ance. TJselessness and scandal in professors are branches grow in-
constantly on this root of unacquaintedness with their own frame
WATCIIIXG AGAINST TEMPTATION. 133
and temper ; and how few are there who will either study them them-
selves or bear with those who would acquaint them with them!
(2.) When thou knowest the state and condition of thy heart as to
the particulars mentioned, watch against all such occasions and op-
portunities, employments, societies, retirements, businesses, as are apt
to entangle thy natural temper or provoke thy corruption.
It may be there are some ways, some societies, some businesses,
that thou never in thy life escapedst them, but sufferedst by them
more or less, through their suitableness to entice or provoke thy cor-
ruption; it may be thou art in a state and condition of life that
weary thee day by day, on the account of thy ambition, passion, dis-
content, or the like : if thou hast any love to thy soul, it is time for
thee to awake and to deliver thyself as a bird from the evil snare.
Peter will not come again in haste to the high priest's hall ; nor would
David walk again on the top of his house, when he should have been
on the high places of the field. But the particulars of this instance
30 various, and of such several natures in respect of several per-
sons, that it is impossible to enumerate them, Pro v. iv. 14, 15. Herein
lies no small part of that wisdom which consists in our ordering our
conversation aright. Seeing we have so little power over our hearts
when once they meet with suitable provocations, we are to keep them
asunder, as a man would do fire and the combustible parts of the
house wherein he dwells.
(3.) Be sure to lay in provision in store against the approaching of
any temptation.
This also belongs to our watchfulness over our hearts. You will
say, " What provision is intended, and where is it to be laid up?" Our
hearts, as our Saviour speaks, are our treasury. There we lay up
whatever we have, good or bad; and thence do we draw it for our use,
Matt. xii. 35. It is the heart, then, wherein provision is to be laid up
against temptation. When an enemy draws nigh to a fort or castle to
besiege and take it, oftentimes, if he find it well manned and furnished
with provision for a siege, and so able to hold out, he withdraws and
assaults it not. If Satan, the prince of this world, come and find our
hearts fortified against his batteries, and provided to hold out, he not
only departs, but, as James says, he flees : "He will flee from us," James
iv. 7. For the provision to be laid up, it is that which is provided in
the gospel for us. Gospel provisions will do this work; that is, keep
the heart full of a sense of the love of God in Christ. This is the
greatest preservative against the power of temptation in the world
Joseph had this ; and therefore, on the first appearance of temptation,
he cries out, " How can I do this great evil, and sin against God?" and
there is an end of the temptation as to him ; it lays no hold on him,
but departs. He was furnished with such a ready sense of the love
134 OF TEMPTATION'.
of God as temptation could not stand before, Gen. xxxix. 9. " The
love of Christ constraineth us/' saith the apostle, * to live to him,"
2 Cor. v. 14; and so, consequently, to withstand temptation. A man
may, nay, he ought to lay in provisions of the law also, — fear of death,
hell, punishment, with the terror of the Lord in them. But these
are far more easily conquered than the other; nay, they will never
stand alone against a vigorous assault. They are conquered in con-
vinced persons every day ; hearts stored with them will struggle for
a while, but quickly give over. But store the heart with a sense of
the love of God in Christ, with the eternal design of his grace, with
a taste of the blood of Christ, and his love in the shedding of it; get
a relish of the privileges we have thereby, — our adoption, justification,
acceptation with God ; fill the heart with thoughts of the beauty of
holiness, as it is designed by Christ for the end, issue, and effect of
his death ; — and thou wilt, in an ordinary course of walking with God,
have great peace and security as to the disturbance of temptations.
When men can live and plod on in their profession, and not be able
to say when they had any living sense of the love of God or of the
privileges which we have in the blood of Christ, I know not what
they can have to keep them from falling into snares. The apostle
tells us that the " peace of God/' fpovpnau rag xapbiag, Phil. iv. 7,
" shall keep our hearts." tepovpa, is a military word, — a garrison ; and
so tppo'jpneu is, " shall keep as in a garrison." Now, a garrison hath
two things attending it,— first, That it is exposed to the assaults of
its enemies; secondly, That safety lies in it from their attempts. It is
so with our souls; they are exposed to temptations, assaulted con-
tinually; but if there be a garrison in them, or if they be kept as in
a garrison, temptation shall not enter, and consequently we shall not
enter into temptation. Now, how is this done? Saith he, " The peace
of God shall do it." What is this " peace of God?" A sense of his
love and favour in Jesus Christ. Let this abide in you, and it shall
garrison you against all assaults whatever. Besides, there is that, in
an especial manner, which is also in all the rest of the directions, —
namely, that the thing itself lies in a direct opposition to all the ways
and means that temptation can make use of to approach unto our
souls. Contending to obtain and keep a sense of the love of God
in Christ, in the nature of it, obviates all the workings and insinua-
tions of temptation. Let this be a third direction, then, in our watch-
ing against temptation: — Lay in store of gospel provisions, that may
make the soul a defenced place against all the assaults thereof.
(4.) In the first approach of any temptation, as we are all tempted,
these directions following are also suited to carry on the work of
watching, which we are in the pursuit of: —
[L.J Be always awake, that thou mayst have an early discovery
WATCHING AGAINST TEMPTATION 135
of thy temptation, that thou mayst know it so to be. Most men
perceive not their enemy until they are wounded by him. Yea,
others may sometimes see them deeply engaged, whilst themselves
are utterly insensible; they sleep without any sense of danger, until
others come and awake them by telling them that their house is on
fire. Temptation in a neuter sense is not easily discoverable, —
namely, as it denotes such a way, or thing, or matter, as is or may
be made use of for the ends of temptation. Few take notice of it
until it is too late, and they find themselves entangled, if not
wounded. Watch, then, to understand betimes the snares that are
laid for thee, — to understand the advantages thy enemies have against
thee, before they get strength and power, before they are incorporated
with thy lusts, and have distilled poison into thy souL
[2.] Consider the aim and tendency of the temptation, whatever
it be, and of all that are concerned in it. Those who have an active
concurrence into thy temptation are Satan and thy own lusts. For
thine own lust, I have manifested elsewhere what it aims at in all its
actings and enticings. It never rises up but its intendment is the
worst of evils. Every acting of it would be a formed enmity against
God. Hence look upon it in its first attempts, what pretences so-
ever may be made, as thy mortal enemy. " I hate it," saith the
apostle, Rom. vii. 15, — that is, the working of lust in me. " I hate
it ; it is the greatest enemy I have. Oh, that it were killed and de-
stroyed ! Oh, that I were delivered out of the power of it ! " Know,
then, that in the first attempt or assault in any temptation, the most
cursed, sworn enemy is at hand, is setting on thee, and that for thy
utter ruin ; so that it were the greatest madness in the world to
throw thyself into his arms to be destroyed. But of this I have
spoken in my discourse of Mortification.
Hath Satan any more friendly aim and intention towards thee,
who is a sharer in every temptation ? To beguile thee as a serpent,
to devour thee as a Hon, is the friendship that he owes thee. I shall
only add, that the sin he tempts thee to against the law, it is not
the thing he aims at ; his design lies against thy interest in the gos-
pel. He would make sin but a bridge to get over to a better ground,
to assault thee as to thy interest in Christ. He who perhaps will
say to-day, " Thou mayst venture on sin, because thou hast an interest
in Christ," will to-morrow tell thee to the purpose that thou hast
none, because thou hast done so.
[3.] Meet thy temptation in its entrance with thoughts of faith
concerning Christ on the cross ; this will make it sink before thee.
Entertain no parley, no dispute with it, if thou wouldst not enter
into it. Say, " ' It is Christ that died/ — that died for such sins as
these." This is called " taking the shield of faith to quench the fiery
136 OF TEMPTATION.
darts of Satan," Eph. vi. 16. Faith doth it by laying hold on Christ
crucified, his love therein, and what from thence he suffered for sin.
Let thy temptation be what it will, — be it unto sin, to fear or doubt-
ing for sin, or about thy state and condition, — it is not able to stand
before faith lifting up the standard of the cross. We know what
means the Papists, who have lost the power of faith, use to keep up
the form. They will sign themselves with the sign ot the cross, or
make aerial crosses; and by virtue of that work done, think to scare
away the devil. To act faith on Christ crucified is really to sign
ourselves with the sign of the cross, and thereby shall we overcome
that wicked one, 1 Pet. v. 9.
[4.] Suppose the soul hath been surprised by temptation, and
entangled at unawares, so that now it is too late to resist the first en-
trances of it, what shall such a soul do that it be not plunged into it,
and carried away with the power thereof?
1st Do as Paul did: beseech God again and again that it may
" depart from thee," 2 Cor. xii. 8. And if thou abidest therein, thou
shalt certainly either be speedily delivered out of it, or receive a
sufficiency of grace not to be foiled utterly by it. Only, as I said in
part before, do not so much employ thy thoughts about the things
whereunto thou art tempted, which oftentimes raiseth farther en-
tanglements, but set thyself against the temptation itself. Pray against
the temptation that it may depart; and when that is taken away,
the things themselves may be more calmly considered.
2c%. Fly to Christ, in a peculiar manner, as he was tempted, and
beg of him to give thee succour in this " needful time of trouble."
Heb. iv. 1 6, the apostle instructs us herein : " In that he hath been
tempted, he is able to succour them that are tempted." This is the
meaning of it: " When you are tempted and are ready to faint, when
you want succour, — you must have it or you die, — act faith peculiarly
on Christ as he was tempted ; that is, consider that he was tempted
himself, — that he suffered thereby, — that he conquered all tempta-
tions, and that not merely on his own account, seeing for our sakes
he submitted to be tempted, but for us," (he conquered in and by
himself, but for us.) And draw, yea, expect succour from him, Heb.
iv. 15, 16. Lie down at his feet, make thy complaint known to him,
beg his assistance, and it will not be in vain.
3dly. Look to Him who hath promised deliverance. Consider that
he is faithful, and will not suffer thee to be tempted above what thou
art able. Consider that he hath promised a comfortable issue of
these trials and temptations. Call all the promises to mind of as-
sistance and deliverance that he hath made; ponder them in thy
heai-t. And rest upon it, that God hath innumerable ways that thou
knowest not of to give thee in deliverance; as, —
"WATCHING AGAINST TEMPTATION". 137
(1st.) He can send an affliction that shall mortify thy heart unto
the matter of the temptation, whatever it be, that that which was
before a sweet morsel under the tongue shall neither have taste or
relish in it unto thee, — thy desire to it shall be killed; as was the case
with David: or,
{idly.) He can, by some providence, alter that whole state of things
from whence thy temptation doth arise, so taking fuel from the fire,
causing it to go out of itself; as it was with the same David in the
day of battle : or,
(Sdly.) He can tread down Satan tinder thy feet, that he shall not
dare to suggest any thing any more to thy disadvantage (the God of
peace shall do it), that thou shalt hear of him no more : or,
(4thly.) He can give thee such supply of grace as that thou mayst
be freed, though not from the temptation itself, yet from the ten-
dency and danger of it; as was the case with Paul: or,
(pthly.) He can give thee such a comfortable persuasion of good suc-
cess in the issue as that thou shalt have refreshment in thy trials,
and be kept from the trouble of the temptation ; as was the case
with the same Paul : or,
(6thly.) He can utterly remove it, and make thee a complete con-
queror. And innumerable other ways he hath of keeping thee from
tntering into temptation, so as to be foiled by it.
4thly. Consider where the temptation wherewith thou art surprised
hath made its entrance, and by what means, and with all speed make
up the breach. Stop that passage which the waters have made to
enter in at. Deal with thy soul like a wise physician. Inquire
when, how, by what means, thou fellest into this distemper ; and if
thou findest negligence, carelessness, want of keeping watch over thy-
self, to have lain at the bottom of it, fix thy soul there, — bewail that
before the Lord, — make up that breach, — and then proceed to the
work that lies before thee.
CHAPTER VIII.
The last general direction, Rev. iii. 10: "Watch against temptation hy constant
"keeping the word of Christ's patience" — What that word is — How it is kept
— How the keeping of it will keep us from the " hour of temptation."
The directions insisted on in the former chapters are such as are
partly given us, in their several particulars, up and down the Scrip-
ture ; partly arise from the nature of the thing itself. There is one
general direction remains, which is comprehensive of all that went
before, and also adds many more particulars unto them. This con-
138 OF TEMPTATION.
tains an approved antidote against the poison of temptation, — a
remedy that Christ himself hath marked with a note of efficacy and
success ; that is given us, Rev. iii. 10, in the words of our Saviour
himself to the church of Philadelphia. " Because," saith he, " thou
hast kept the word of my patience, I will also keep thee from the
hour of temptation, which shall come upon all the world, to try them
that dwell in the earth." Christ is " the same yesterday, to-day, and
for ever." As he dealt with the church of Philadelphia, so will he
deal with us. If we " keep the word of his patience," he will " keep us
from the hour of temptation." This, then, being a way of rolling the
whole care of this weighty affair on him who is able to bear it, it re-
quires our peculiar consideration.
And, therefore, I shall show, — (1.) What it is to " keep the word of
Christ's patience," that we may know how to perform our duty; and,
(2.) How this will be a means of our preservation, which will establish
us in the faith of Christ's promise.
(1.) The word of Christ is the word of the gospel; the word by him
revealed from the bosom of the Father; the word of the Word ; the
word spoken in time of the eternal Word. So it is called " The
word of Christ," Col. iii. 16; or " The gospel of Christ," .Rom. i. 16,
1 Cor. ix. 12 ; and " The doctrine of Christ," Heb. vi. 1. " Of Christ,"
that is, as its author, Heb. i. 1, 2 ; and of him, as the chief subject or
matter of it, 2 Cor. i. 20. Now, this word is called " The word of
Christ's patience," or tolerance and forbearance, upon the account of
that patience and long-suffering which, in the dispensation of it, the
Lord Christ exerciseth towards the whole, and to all persons in it ;
and that both actively and passively, in his bearing with men and
enduring from them: —
[1.] He is patient towards his saints; he bears with them, suffers
from them. He is " patient to us-ward," 2 Pet. iii. 9, — that is, that
believe. The gospel is the word of Christ's patience even to believers.
A soul acquainted with the gospel knows that there is no property of
Christ rendered more glorious therein than that of his patience. That
lie should bear with so many unkindnesses, so many causeless breaches,
so many neglects of his love, so many affronts done to his grace, so
many violations of engagements as he doth, it manifests his gospel
to be not only the word of his grace but also of his patience. He
suffers also from them in all the reproaches they bring upon his name
and ways; and he suffers in them, for " in all their afflictions he is
afflicted."
[2.] Towards his elect not yet effectually called. Rev. iii. 20, he
stands waiting at the door of their hearts and knocks for an entrance.
He deals with them by all means, and yet stands and waits until
" Lis la-ad is tilled with the dew, and his locks ^vith the drops of the
WATCHING AGAINST TEMPTATION. 139
night," Cant. v. 2 ; as enduring the cold and inconveniences of the
night, that when his morning is come he may have entrance. Often-
times for a long season he is by them scorned in his person, perse-
cuted in his saints and ways, reviled in his word, whilst he stands at
the door in the word of his patience, with his heart full of love to-
wards their poor rebellious souls.
[3.] To the perishing world. Hence the time of his kingdom in
this world is called the time of his " patience," Rev. i. 9. He " endures
the vessels of wrath with much long-suffering," Rom. ix. 22. Whilst
the gospel is administered in the world he is patient towards the men
thereof, until the saints in heaven and earth are astonished and cry
out, "How long?" Ps. xiii. 1, 2; Rev. vi. 10. And themselves do
mock at him as if he were an idol, 2 Pet. iii. 4. He endures from
them bitter things, in his name, ways, worship, saints, promises,
threats, all his interest of honour and love ; and yet passeth by them,
lets them alone, does them good. Nor will he cut this way of pro-
ceeding short until the gospel shall be preached no more. Patience
must accompany the gospel.
Now, this is the word that is to be kept, that we may be kept from
" the hour of temptation."
(2.) Three things are implied in the keeping of this word: [1.]
Knowledge; [2.] Valuation; [3.] Obedience: —
[1.] Knowledge. He that will keep this word must know it, be ac-
quainted with it, under a fourfold notion : — 1st. As a word of grace
and mercy, to save him; 'idly. As a word of holiness and purity, to
sanctify him; 3dly. As a word of liberty and power, to ennoble him
and set him free; Uldy. As a word of consolation, to support him
in eveiy condition : —
1st. As a word of grace and mercy, able to save us : " It is the power
of God unto salvation," Rom. i. 16 ; " The grace of God that bringeth
salvation," Tit. ii. 11; "The word of grace that is able to build us
up, and to give us an inheritance among all them that are sanctified,"
Acts xx. 32 ; " The word that is able to save our souls," James i. 21.
When the word of the gospel is known as a word of mercy, grace, and
pardon, as the sole evidence for life, as the conveyance of an eternal
inheritance ; when the soul finds it such to itself, it will strive to keep it.
2dly. As a word of holiness and purity, able to sanctify him : " Ye
are clean through the word I have spoken unto you," saith our Sa-
viour, John xv. 3. To that purpose is his prayer, chap. xvii. 1 7. He
that knows not the word of Christ's patience as a sanctifying, cleans-
ing word, in the power of it upon his own soul, neither knows it
nor keeps it. The empty profession of our days knows not one step
towards this duty ; and thence it is that the most are so overborne
under the power of temptations. Men full of self, of the world, of
1 40 OF TEMPTATION.
fury, ambition, and almost all unclean lusts, do yet talk of keeping
the word of Christ! See 1 Pet. i. 2; 2 Tim. ii. 19.
3c%. As a word of liberty and power, to ennoble him and set him
free • — and this not only from the guilt of sin and from wrath, for that
it doth as it is a word of grace and mercy ; not only from the power
of sin, for that it doth as it is a word of holiness; but also from all
outward respects of men or the world that might entangle him or
enslave him. It declares us to be " Christ's freemen," and in bondage
unto none, John viii. 32 ; 1 Cor. vii. 23. We are not by it freed
from due subjection unto superiors, nor from any duty, nor unto any
sin, 1 Pet. ii. 16; but in two respects it is a word of freedom, liberty,
)argeness of mind, power, and deliverance from bondage : —
(1st.) In respect of conscience as to the worship of God, Gal. v. 1.
(2c%.) In respect of ignoble, slavish respects unto the men or things
of the world, in the course of our pilgrimage. The gospel gives a
free, large, and noble spirit, in subjection to God, and none else.
There is administered in it a spirit " not of fear, but of power, and of
love, and of a sound mind," 2 Tim. i. 7 ; a mind " in nothing terrified/'
Phil. i. 28, — not swayed with any by-respect whatever. There is no-
thing more unworthy of the gospel than a mind in bondage to per-
sons or things, prostituting itself to the lusts of men or affrightments
of the world. And he that thus knows the word of Christ's patience,
really and in power, is even thereby freed from innumerable, from
unspeakable temptations.
4thly. As a word of consolation, to support him in every condition,
and to be a full portion in the want of all. It is a word attended with
"joy unspeakable and full of glory." It gives supportment, relief,
refreshment, satisfaction, peace, consolation, joy, boasting, glory, in
every condition whatever. Thus to know the word of Christ's pa-
tience, thus to know the gospel, is the first part, and it is a great
part, of this condition of our preservation from the hour and power
of temptation.
[2.] Valuation of what is thus known belongs to the keeping of
this word. It is to be kept as a treasure. 2 Tim. i. 14, T^v zuXyiv
crapaza.7a67iz.r1v, — that excellent " deposition" (that is, the word of the
gospel), — "keep it," saith the apostle, "by the Holy Ghost;" and,
" Hold fast the faithful word," Tit. i. 9. It is a good treasure, a faith-
ful word; hold it fast. It is a word that comprises the whole interest
of Christ in the world. To value that as our chiefest treasure is to
keep the word of Christ's patience. They that will have a regard
from Christ in the time of temptation are not to be regardless of his
concernments.
[3.] Obedience. Personal obedience, in the universal observation
of all the commands of Christ, is the keeping of his word, John
WATCHING AGAINST TEMPTATION. 141
xiv. 1 5. Close adherence unto Christ in holiness and universal obe-
dience, then when the opposition that the gospel of Christ doth meet
withal in the world doth render it signally the word of his patience,
is the life and soul of the duty required.
Now, all these are to be so managed with that intension of mind
and spirit, that care of heart and diligence of the whole person, as to
make up a keeping of this word ; which evidently includes all these
considerations.
We are arrived, then, to the sum of this safeguarding duty, of this
condition of freedom from the power of temptation : — He that, having
a due acquaintance with the gospel in its excellencies, as to him a
word of mercy, holiness, liberty, and consolation, values it, in all its
concernments, as his choicest and only treasure, — makes it his busi-
ness and the work of his life to give himself up unto it in universal
obedience, then especially when opposition and apostasy put the
patience of Christ to the utmost, — he shall be preserved from the hour
of temptation.
This is that which is comprehensive of all that went before, and is
exclusive of all other ways for the obtaining of the end purposed.
Nor let any man think without this to be kept one hour from enter-
ing into temptation ; wherever he fails, there temptation enters. That
this will be a sure preservative may appear from the ensuing consi-
derations : —
(1.) It hath the promise of preservation, and this alone hath so.
It is solemnly promised, in the place mentioned, to the church of
Philadelphia on this account. When a great trial and temptation
was to come on the world, at the opening of the seventh seal, Rev.
vii. 3, a caution is given for the preservation of God's sealed ones,
which are described to be those who keep the word of Christ ; for the
promise is that it should be so.
Now, in every promise there are three things to be considered : —
[1.] The faithfulness of the Father, who gives it. [2.] The grace
of the Son, which is the matter of it. [3.] The 'power and ejjicacy
of the Holy Ghost, which puts the promise in execution. And all
these are engaged for the preservation of such persons from the hour
of temptation.
[1.] The faithfulness of God accompanieth the promise. On this
account is our deliverance laid, 1 Cor. x. 13. Though we be tempted,
yet we shall be kept from the hour of temptation; it shall not grow
too strong for us. What comes on us we shall be able to bear; and
what would be too hard for us we shall escape. But what security
have we hereof? Even the faithfulness of God: "God is faithful,
who will not suffer you," etc. And wherein is God's faithfulness
seen and exercised? " He is faithful that promised," Heb. x. 23; his
142 OF TEMPTATION.
faithfulness consists in his discharge of his promises. " He abideth
faithful: he cannot deny himself," 2 Tim. ii. 13. So that by being
under the promise, we have the faithfulness of God engaged for our
preservation.
[2.1 There is in every promise of the covenant the grace of the
Son; that is the subject-matter of all promises: " I will keep thee."
How? " By my grace with thee." So that what assistance the grace
of Christ can give a soul that hath a right in this promise, in the hour
of temptation it shall enjoy it. Paul's temptation grew very high ;
it was likely to have come to its prevalent hour. He " besought the
Lord," that is, the Lord Jesus Christ, for help, 2 Cor. xii. 8; and re-
ceived that answer from him, " My grace is sufficient for thee,"
verse 9. That it was the Lord Christ and his grace with whom he
had peculiarly to do is evident from the close of that verse : " I will
glory in my infirmity, that the power of Christ may rest upon me ;"
or " the efficacy of the grace of Christ in my preservation be made
evident." So Heb. ii. 18.
[3.] The efficacy of the Spirit accompanieth the promises. He is
called "The Holy Spirit of promise" not only because he is pro-
mised by Christ, but also because he effectually makes good the pro-
mise, and gives it accomplishment in our souls. He also, then, is
engaged to preserve the soul walking according to the rule laid
down. See Isa. lix. 21. Thus, where the promise is, there is all
this assistance. The faithfulness of the Father, the grace of the Son,
the power of the Spirit, all are engaged in our preservation.
(2.) This constant, universal keeping of Christ's word of patience
will keep the heart and soul in such a frame, as wherein no prevalent
temptation, by virtue of any advantages whatever, can seize upon it,
so as totally to prevail against it. So David prays, Ps. xxv. 21, ? Let
integrity and uprightness preserve me." This integrity and upright-
nesses the Old Testament-keeping the word of Christ,— universal close
walking with God. Now, how can they preserve a man? Why, by
keeping his heart in such a frame, so defended on every side, that no
evil can approach or take hold on him. Fail a man in his integrity,
he hath an open place for temptation to enter, Isa. lvii. 21. To keep
the word of Christ, is to do it universally, as hath been showed. This
exercises grace in all the faculties of the soul, and compasses it with
the whole armour of God. The understanding is full of light; the
affections, of love and holiness. Let the wind blow from what quarter
it will, the soul is fenced and fortified; let the enemy assault when
or by what means he pleaseth, all things in the soul of such a one
are upon the guard ; " How can I do this thing, and sin against God?"
is athaad. Especially, upon a twofold account doth deliverance and
security arise from this hand : —
WATCHING AGAINST TEMPTATION. 143
[1.] By the mortification of the heart unto the matter of tempta-
tions. The prevalency of any temptation arises from hence, that the
heart is ready to close with the matter of it. There are lusts within,
suited to the proposals of the world or Satan without. Hence James
resolves all temptations into our "own lusts," chap. i. 14 ; because either
they proceed from or are made effectual by them, as hath been de-
clared. Why doth terror or threats turn us aside from a due con-
stancy in the performance of our duty? Is it not because there is
unmortified, carnal fear abiding in us, that tumultuates in such a
season? Why is it that the allurements of the world and compliances
with men entangle us? Is it not because our affections are entangled
with the things and considerations proposed unto us? Now, keep-
ing the word of Christ's patience, in the manner declared, keeps the
heart mortified to these things, and so it is not easily entangled by
them. Saith the apostle, Gal. ii. 20, " I am crucified with Christ."
He that keeps close to Christ is crucified with him, and is dead to all
the desires of the flesh and the world; as more fully, chap. vi. 14.
Here the match is broken, and all love, entangling love, dissolved.
The heart is crucified to the world and all things in it. Now the
matter of all temptations almost is taken out of the world ; the men
of it, or the things of it, make them up. " As to these things/' says
the apostle, " I am crucified to them," (and it is so with every one
that keeps the word of Christ.) " My heart is mortified unto them. I
have no desire after them, nor affection to them, nor delight in
them, and they are crucified unto me. The crowns, glories, thrones,
pleasures, profits of the world, I see nothing desirable in them. The
lusts, sensual pleasures, love, respects, honours of men, name and
reputation among them, they are all as a thing of nought. I have
no value nor estimation of them." This soul is safeguarded from
assaults of manifold temptations. When Achan saw the "goodly
Babylonish garment, and two hundred shekels of silver, and a wedge
of gold," first he " coveted them," then he " took them," Josh. vii. 21.
Temptation subtly spreads the Babylonish garment of favour, praise,
peace, the silver of pleasure or profit, with the golden contentments of
the flesh, before the eyes of men. If now there be that in them alive,
unmortified, that will presently fall a-coveting; let what fear of punish-
ment will ensue, the heart or hand will be put forth unto iniquity.
Herein, then, lies the security of such a frame as that described : It
is always accompanied with a mortified heart, crucified unto the
things that are the matter of our temptations ; without which it is
utterly impossible that we should be preserved one moment when any
temptation doth befall us. If liking, and love of the things pro-
posed, insinuated, commended in the temptation, be living and active
in us, we shall not be able to resist and stand.
144 OF TEMPTATION.
[2.] In this frame the heart is filled with better things and their
excellency, so far as to be fortified against the matter of any temp-
tation. See what resolution this puts Paul upon, Phil. iii. 8 ; all is
" loss and duno- " to him. Who would go out of his way to have his
arms full of loss and dung? And whence is it that he hath this esti-
mation of the most desirable things in the world? It is from that
dear estimation he had of the excellency of Christ. So, verse 10, when
the soul is exercised to communion with Christ, and to walking with
him, he drinks new wine, and cannot desire the old things of the
world, for he says " The new is better." He tastes every day how gra-
cious the Lord is; and therefore longs not after the sweetness of for-
bidden things, — which indeed have none. He that makes it his busi-
ness to eat daily of the tree of life will have no appetite unto other
fruit, though the tree that bear them seem to stand in the midst of
paradise. This the spouse makes the means of her preservation;
even the excellency which, by daily communion, she found in Christ
and his graces above all other desirable things. Let a soul exercise
itself to a communion with Christ in the good things of the gospel, —
pardon of sin, fruits of holiness, hope of glory, peace with God, joy
in the Holy Ghost, dominion over sin,— and he shall have a mighty
preservative against all temptations. As the full soul loatheth the
honey-comb, — as a soul filled with carnal, earthly, sensual content-
ments finds no relish nor savour in the sweetest spiritual things;
so he that is satisfied with the kindness of God, as with marrow and
fatness,— that is, every day entertained at the banquet of wine, wine
upon the lees, and well refined, — hath a holy contempt of the baits
and allurements that lie in prevailing temptations, and is safe.
(3.) He that so keeps the word of Christ's patience is always fur-
nished with preserving considerations and preserving principles, —
moral and real advantages of preservation.
[1.] He is furnished with preserving considerations, that power-
fully influence his soul in his walking diligently with Christ. Besides
the sense of duty which is always upon him, he considers, —
1st. The concernment of Christ, whom his soul loves, in him and
his careful walking. He considers that the presence of Christ is with
him, his eye upon him ; that he ponders his heart and ways, as one
greatly concerned in his deportment of himself, in a time of trial.
So Christ manifests himself to do, Rev. ii. 19-23. He considers all —
what is acceptable, what is to be rejected. He knows that Christ is
concerned in his honour, that his name be not evil spoken of by rea-
son of him ; that he is concerned in love to his soul, having that
design upon him to " present him holy, and unblamable, and unre-
provable in his sight," Col. i. 22,— and his Spirit is grieved where he
is interrupted in this work; concerned on the account of his gos-
WATCHING AGAINST TEMPTATION. 145
pel, the progress and acceptation of it in the world, — its beauty would
be slurred, its good things reviled, its progress stopped, if such a one
be prevailed against; concerned in his love to others, who are griev-
ously scandalized, and perhaps ruined, by the miscarriages of such.
When Hymeneus and Philetus fell, they overthrew the faith of some.
And says such a soul, then, who is exercised to keep the word of
Christ's patience, when intricate, perplexed, entangling temptations,
public, private, personal, do arise, " Shall I now be careless? shall I
be negligent? shall I comply with the world and the ways of it?
Oh, what thoughts of heart hath he concerning me, whose eye is
upon me ! Shall I contemn his honour, despise his love, trample
his gospel in the mire under the feet of men, turn aside others from
his ways ? Shall such a man as I fly, give over resistings? It canndt
be." There is no man who keeps the word of the patience of Christ
but is full of this soul-pressing consideration. It dwells on his heart
and spirit ; and the love of Christ constrains him so to keep his heart
and ways, 2 Cor. v. 14.
2dly. The great consideration of the temptations of Christ in his
behalf, and the conquest he made in all assaults for his sake and his
God, dwell also on his spirit The prince of this world came upon
him, every thing in earth or hell that hath either allurement or
affrightment in it was proposed to him, to divert him from the work
of mediation which for us he had undertaken. This whole life he calls
the time of his " temptations;" but he resisted all, conquered all, and
is become a Captain of salvation to them that obey him. " And," says
the soul, " shall this temptation, these arguings, this plausible pre-
tence, this sloth, this self-love, this sensuality, this bait of the world,
turn me aside, prevail over me, to desert him who went before me
in the ways ol all temptations that his holy nature was obnoxious
unto, for my good?"
Sdly. Dismal thoughts of the loss of love, of the smiles of the
countenance of Christ, do also frequently exercise such a soul. He
knows what it is to enjoy the favour of Christ, to have a sense of his
love, to be accepted in his approaches to him, to converse with him,
and perhaps hath been sometimes at some loss in this thing; and so
knows also what it is to be in the dark, distanced from him. See
the deportment of the spouse in such a case, Cant. iii. 4. When she
had once found him again, she holds him; she will not let him go;
she will lose him no more.
[2.] He that keeps the word of Christ's patience hath preserving
principles whereby he is acted. Some of them may be mentioned : —
1st In all things he lives by faith, and is acted by it in all his
ways, Gal. ii. 20. Now, upon a twofold account hath faith, when im-
proved, the power of preservation from temptation annexed unto it: — j
VOL. VI. 10
1 46 OF TEMPTATION.
(1st.) Because it empties the soul of its own wisdom, understand-
ing, and fulness, that it may act in the wisdom and fulness of Christ.
The only advice for preservation in trials and temptations lies in that
of the wise man, Prov. hi. 5, " Trust in the Lord with all thine
heart; and lean not unto thine own understanding." This is the
work of faith; it is faith; it is to live by faith. The great [cause of]
falling of men in trials is their leaning to, or leaning upon, their own
understanding and counsel. What is the issue of it? Job xviii. 7,
" The steps of his strength shall be straitened, and his own counsel
shall cast him down." First, he shall be entangled, and then cast
down; and all by his own counsel, until he come to be ashamed of it,
as Ephraim was, Hos. x. 6. Whenever in our trials we consult our own
understandings, hearken to self-reasonings, though they seem to be
good, and tending to our preservation, yet the principle of living by
faith is stifled, and we shall in the issue be cast down by our own
counsels. Now, nothing can empty the heart of this self-fulness but
faith, but living by it, but not living to ourselves, but having Christ
live in us by our living by faith on him.
(2dly.) Faith, making the soul poor, empty, helpless, destitute in
itself, engages the heart, will, and power of Jesus Christ for assist-
ance ; of which I have spoken more at large elsewhere.
Idly. Love to the saints, with care that they suffer not upon our
account, is a great preserving principle in a time of temptations and
trials. How powerful this was in David, he declares in that earnest
prayer, Ps. lxix. 6, " Let not them that wait on thee, 0 Lord God
of hosts, be ashamed for my sake : let not those that seek thee be con-
founded for my sake, 0 God of Israel;" — " 0 let not me so miscarry,
that those for whom I would lay down my life should be put to
shame, be evil spoken of, dishonoured, reviled, contemned on my
account, for my failings." A selfish soul, whose love is turned wholly
inwards, will never abide in a time of trial.
Many other considerations and principles that those who keep the
word of Christ's patience, in the way and manner before described,
are attended withal, might be enumerated ; but I shall content my-
self to have pointed at these mentioned.
And will it now be easy to determine whence it is that so many
in our days are prevailed on in the time of trial, — that the hour of
temptation comes upon them, and bears them down more or less
before it? Is it not because, amongst the great multitude of profes-
sors that we have, there are few that keep the word of the patience
of Christ? If we wilfully neglect or cast away our interest in the
promise of preservation, is it any wonder if we be not preserved?
There is an hour of temptation come upon the world, to try them
that dwell therein. It variously exerts its power and efficacy. There
WATCHING AGAINST TEMPTATION. 117
is not any way or thing wherein it may not be seen acting and put-
ting forth itself. In worldliness; in sensuality; in looseness of conver-
sation ; in neglect of spiritual duties, private, public ; in foolish, loose,
diabolical opinions; in haughtiness and ambition; in envy and wrath;
in strife and debate, revenge, selfishness; in atheism and contempt of
God, doth it appear. They are but branches of the same root, bitter
streams of the same fountain, cherished by peace, prosperity, security,
apostasies of professors, and the like. And, alas ! how many do daily
fall under the power of this temptation in general ! How few keep
their garments girt about them, and undefiled ! And if any urging,
particular temptation befall any, what instances almost have we of
any that escape? May we not describe our condition as the apostle
that of the Corinthians, in respect of an outward visitation : " Some
are sick, and some are weak, and many sleep?" Some are wounded,
some defiled, many utterly lost. "What is the spring and fountain of
this sad condition of things? Is it not, as hath been said ? — we do not
keep the word of Christ's patience in universal close walking with
him, and so lose the benefit of the promise given and annexed
thereunto.
Should I go about to give instances of this thing, of professors
coming short of keeping the word of Christ, it would be a long work.
These four heads would comprise the most of them: — First, Con-
formity to the world, which Christ hath redeemed us from, almost
in all things, with joy and delight in promiscuous compliances with
the men of the world. Secondly, Neglect of duties which Christ hath
eDJoined, from close meditation to public ordinances. Thirdly, Strife,
variance, and debate among ourselves, woful judging and despising
one another, upon account of things foreign to the bond of communion
that is between the saints. Fourthly, Self-fulness as to principles,
and selfishness as to ends. Now, where these things are, are not
men carnal? Is the word of Christ's patience effectual in them?
Shall they be preserved? They shall not.
Would you, then, be preserved and kept from the hour of tempta-
tion ? would you watch against entering into it ? — as deductions
trom what hath been delivered in this chapter, take the ensuing
cautions : —
1. Take heed of leaning on deceitful assistances ; as, —
(1.) On your own counsels, understandings, reasonings. Though
you argue in them never so plausibly in your own defence, they will
leave you, betray you. When the temptation comes to any height,
they will all turn about, and take part with your enemy, and plead
as much for the matter of the temptation, whatever it be, as they
pleaded against the end and issue of it before.
(2.) The most vigorous actings, by prayer, fasting, and other such
148 OF TEMPTATION".
means, against that particular lust, corruption, temptation, where-
with you are exercised and have to do. This will not avail you if,
in the meantime, there be neglects on other accounts. To hear a man
wrestle, cry, contend as to any particular of temptation, and imme-
diatelv fall into worldly ways, worldly compliances, looseness, and
neo-b>ence in other things, — it is righteous with Jesus Christ to leave
such a one to the hour of temptation.
(3.) The general security of saints' perseverance and preservation
from total apostasy. Every security that God gives us is good in its
kind, and for the pupose for which it is given to us; but when it is
given for one end, to use' it for another, that is not good or profit-
able. To make use of the general assurance of preservation from
total apostasy, to support the spirit in respect of a particular tempta-
tion, will not in the issue advantage the soul; because, notwithstanding
that, this or that temptation may prevail. Many relieve themselves
with this, until they find themselves in the depth of perplexities. ^
2. Apply yourselves to this great preservation of faithful keeping
the word of Christ's patience, in the midst of all trials and tempta-
tions : —
(1.) In particular, wisely consider wherein the word of Christ's
patience is most likely to suffer in the days wherein we live and the
seasons that pass over us, and so vigorously set yourselves to keep it
in that particular peculiarly. You will say, " How shall we know
wherein the word of Christ's patience in any season is like to suffer?"
I answer, Consider what works he peculiarly performs in any season ;
and neglect of his word in reference to them is that wherein his word
is like to suffer. The works of Christ wherein he hath been pecu-
liarly engaged in our days and seasons seem to be these : —
[1.] The pouring of contempt upon the great men and great things
of the world, with all the enjoyments of it. He hath discovered the
nakedness of all earthly things, in overturning, jDverturning, overturn-
ing, both men and things, to make way for the things that cannot be
shaken.
[2.] The owning of the lot of his own inheritance in a distinguish-
ing manner, putting a difference between the precious and the vile,
and causing his people to dwell alone, as not reckoned with the
nations.
[3.] In being nigh to faith and prayer, honouring them above all
the strength and counsels of the sons of men.
[4.] In recovering his ordinances and institutions from the carnal
administrations that they were in bondage under by the lusts of men,
bringing them forth in the beauty and the power of the Spirit,
Wherein, then, in such a season, must lie the peculiar neglect of
the word uf Christ's patience? Is it not in setting a value on the
GENERAL EXHORTATION. 149
world and the things of it, which he hath stained and trampled under
foot? Is it not in the slighting of his peculiar lot, his people, and
casting them into the same considerations with the men of the world?
Is it not in leaning to our own counsels and understandings? Is it
not in the defilement of his ordinances, by giving the outward court
of the temple to be trod upon by unsanctified persons? Let us, then,
be watchful, and in these things keep the word of the patience of
Christ, if we love our own preservation.
(2.) In this frame urge the Lord Jesus Christ with his blessed
promises, with all the considerations that may be apt to take and hold
the King in his galleries, that may work on the heart of our blessed
and merciful High Priest, to give suitable succour at time of need.
CHAPTER IX
General exhortation to the duty prescribed.
Haying thus passed through the considerations of the duty of
watching that we enter not into temptation, I suppose I need not
add motives to the observance of it. Those who are not moved by
their own sad experiences, nor the importance of the duty, as laid
down in the entrance of this discourse, must be left by me to the
farther patience of God. I shall only shut up the whole with a
general exhortation to them who are in any measure prepared for it
by the consideration of what hath been spoken. Should you go into
an hospital, and see many persons lying sick and weak, sore and
wounded, with many filthy diseases and distempers, and should in-
quire of them how they fell into this condition, and they shall all
agree to tell you such or such a thing was the occasion of it, — " By that
I got my wound," says one, "And my disease," says another, — would it
not make you a little careful how or what you had to do with that thing
or place? Surely it would. Should you go to a dungeon, and see
many miserable creatures bound in chains for an approaching day of
execution, and inquire the way and means whereby they were brought
into that condition, and they should all fix on one and the same thing,
would you not take care to avoid it? The case is so with entering
into temptation. Ah ! how many poor, miserable, spiritually-wounded
souls, have we everywhere ! — one wounded by one sin, another by
another; one falling into filthiness of the flesh, another of the spirit.
Ask them, now, how they came into this estate and condition? They
must all answer, "Alas ! we entered into temptation, we fell into cursed
150 OF TEMPTATION.
snares and entanglements; and that hath brought us into the woful
condition you see ! " Nay, if a man could look into the dungeons of
hell, and see the poor damned souls that lie bound in chains of dark-
ness, and hear their cries, what would he be taught? What do they
say? Are they not cm-sing their tempters, and the temptations that
they entered in? And shall we be negligent in this thing? Solomon
tells us that the " simple one that follows the strange woman knows
not that the dead are there, that her house inclineth to death, and
her paths to the dead" (which he repeats three times) ; and that is the
reason that he ventures on her snares. If you knew what hath been
done by entering into temptation, perhaps you would be more watch-
ful and careful. Men may think that they shall do well enough not-
withstanding"; but, " Can a man take fire in his bosom, and his clothes
not be burnt? Can one go upon hot coals, and his feet not be burnt?"
Prov.vi. 27, 28. No such thing; men come not out of their temp-
tation without wounds, burnings, and scars. I know not any place
in the world where there is more need of pressing this exhortation
than in this place. Go to our several colleges, inquire for such and such
young men ; what is the answer in respect of many? " Ah ! such a one
was very hopeful for a season ; but he fell into ill company, and he is
quite lost. Such a one had some good beginning of religion, we were
in great expectation of him ; but he is fallen into temptation." And
so in other places. " Such a one was useful and humble, adorned the
gospel ; but now he is so wofully entangled with the world that he is
grown all self, hath no sap nor savour. Such a one was humble and
zealous; but he is advanced, and hath lost his first love and ways."
Oil ! how full is the world, how full is this place, of these woful ex-
amples; to say nothing of those innumerable poor creatures who are
fallen into temptation by delusions in religion. And is it not time
for us to awake before it be too late, — to watch against the first rising
of sin, the first attempts of Satan, and all ways whereby he hath made
his approaches to us, be they never so harmless in themselves?
Have we not experience of our weakness, our folly, the invincible
yower of temptation, when once it is gotten within us? As for this
duty that I have insisted on, take these considerations: —
1. If you neglect it, it being the only means prescribed by our
Saviour, you will certainly enter into temptation, and as certainly
fall into sin. Flatter not yourselves. Some of you are "old disciples;"
have a great abhorrency of sin; you think it impossible you should
ever be seduced so and so ; but, " Let him (whoever he be) that
tliinketh he standeth take heed lest he fall." It is not any grace
received, it is not any experience obtained, it is not any resolution
improved, that will preserve you from any evil, unless you stand up-
on your watch : " What I say unto you," says Christ, " I say unto
GENERAL EXHORTATION. 1 51
all, Watch/' Perhaps you may have had some good success for a time
in your careless frame ; but awake, admire God's tenderness and pa-
tience, or evil lies at the door. If you will not perform this duty,
whoever you are, one way or other, in one thing or other, spiritual
or carnal wickedness, you will be tempted, you will be denied ; and
what will be the end thereof? Remember Peter!
2. Consider that you are always under the eye of Christ, the great
captain of our salvation, who hath enjoined us to watch thus, and
pray that we enter not into temptation. What think you are the
thoughts and what the heart of Christ, when he sees a temptation
hastening towards us, a storm rising about us, and- we are fast asleep?
Doth it not grieve him to see us expose ourselves so to danger, after
he hath given us warning upon warning? Whilst he was in the days
of his flesh he considered his temptation whilst it was yet coming,
and armed himself against it, " The prince of this world cometh,"
says he, "but hath no part in me." And shall we be negligent
under Ins eye? Do but think that thou seest him coming to thee as
he did to Peter, when he was asleep in the garden, with the same
reproof: " What ! canst thou not watch one hour?" Would it not be
a grief to thee to be so reproved, or to hear him thundering against
thy neglect from heaven, as against the church of Sardis? Rev. hi. 2.
3. Consider that if thou neglect this duty, and so fall into tempta-
tion,— which assuredly thou wilt do, — that when thou art entangled
God may withal bring some heavy affliction or judgment upon thee,
which, by reason of thy entanglement, thou shalt not be able to look
on any otherwise than as an evidence of his anger and hatred ; and
then what wilt thou do with thy temptation and affliction together?
All thy bones will be broken, and thy peace and strength will be
gone in a moment. This may seem but as a noise of words for the
present ; but if ever it be thy condition, thou wilt find it to be full of
woe and bitterness. Oh! then, let us strive to keep our spirits unen-
tangled, avoiding all appearance of evil and all ways leading there-
unto; especially all ways, businesses, societies, and employments that
we have already found disadvantageous to us.
THE NATURE, POWER, DECEIT, AND PRE VALENCY
REMAINDERS OE INDWELLING SIN IN BELIEVERS;
Tf GETHER WITH
THE WAYS OF ITS WORKING AND MEANS OF PREVENTION,
OPENED, EVINCED, AND APPLIED :
A RESOLUTION OP SUNDRY CASES OP CONSCIENCE THEREUNTO APPERTAINING.
' O wretched man tt.-.t I am! «vhr> shrll deliver me from the body of this death ? I thank God throiui
J<.sa3 Lhr.st our Lord."— Eon. YlL .'l, ii.
PREFATORY NOTE.
While the Government was enforcing stringent measures against Nonconformity,
while Dissenting ministers if they ventured to preach the gospel of salvation became
liable to the penalties of the Conventicle or Five-mile Act, and when Owen himself
on a visit to some old friends at Oxford narrowly escaped arrest and imprisonment,
our author did not abandon himself to inactivity, but employed the leisure of the con-
cealment into which the rigour of the times had driven him in the preparation of some
of his most valuable works. In one year (16G8) the two treatises which conclude
this volume were published, together with the first volume of his colossal and elabo-
rate work, the "Exposition of the Epistle to the Hebrews."
His treatise on " Indwelling Sin" has always ranked high among the productions of
our author. The opinion which Dr Chalmers entertained of it will be seen in the " Life
of Owen," vol. i. p. lxxxiv. That such a work should have been prepared under the
gloom of public trials, and the hardship of personal exposure to civil penalties, evinces
not merely great industry, but a strength of religious principle with which no outward
commotions were permitted to intermeddle. Temptations were strong at that time to
merge all duty into a secular struggle for the rights of conscience and liberty of wor-
ship. Owen issued various tracts which had some share in securing these blessings for
his country. But he was intent, with engrossing zeal, on the advancement of vital piety ;
and his treatise on "Indwelling Sin" is a specimen of the discourses which he preached
whenever a safe opportunity occurred. It is avowedly designed for believers, to aid
and guide them in the exercise of self-examination. There is uncommon subtilty of
moral analysis in many of its statements, — an exposure, irksome it may be thought, in
its fulness and variety, of the manifold deceitfulness of the human heart. A question
may even be raised, if it be altogether a healthful process, for the mind to be conducted
through this laborious and acute unvailing of the hidden mysteries of sin, and if it
may not tend to exclude from the view the objective truths of the Word. But the
process is in itself supremely needful, — essential to the life of faith and the growth of
holiness ; and with no guide can we'be safer than with Owen. The reader is never suffered
to lose sight of the fact, amid the most searching investigation into human motives,
that our acceptance with God cannot depend upon the results of any scrutiny into our
internal condition, and that the guilt of all lurking corruption which we may detect is
remitted only by the blood of the cross.
The basis of the treatise is taken from Kom. vii. 21. After a brief explanation
of the passage, he considers indwelling sin under the light and character of " a law,"
— the seat and subject of this law, the heart; — its nature generally, as enmity against
God; — its actings and operations; first, in withdrawing the mind from what is good;
secondly, exciting positive opposition to God; thirdly, ensnaring the soul into captivity;
and lastly, filling it with insensate hatred to the principles and claims of holiness. The
power of indwelling sin is next illustrated from its deceitfulness, chap. viii. A length-
ened exposition follows, of three stages along which indwelling sin may beguile us;
first, when the mind is withdrawn from a course of obedience and holiness ; secondly,
when the affections are enticed and ensnared; and, lastly, when actual sin is conceived
and committed. With chap. xiv. a new demonstration begins of the power of in-
dwelling sin, as exhibited, first, in the lives of Christians; and, secondly, in unregene-
rate persons. In the last chapter evidence to the same effect is adduced from the
resistance which sin offers to the authority of the moral law, and from the fruitless
and unavailing endeavours of men in their own strength to subdue and mortify it.
As to the way in which it is really to be mortified, the author refers to his treatise on
the " Mortification of Sin." — Ei».
PREFACE,
That the doctrine of original sin is one of the fundamental truths of our Christian
profession hath been always owned in the church of God ; and an especial part
it is of that peculiar possession of truth which they enjoy whose religion towards
God is built upon and resolved into divine revelation. As the world by its wis-
dom never knew God aright, so the wise men of it were always utterly ignorant
of this inbred evil in themselves and others. "With us the doctrine and conviction
of it he in the very foundation of all wherein we have to do with God, in reference
unto our pleasing of him here, or obtaining the enjoyment of him hereafter. It
is also known what influence it hath into the great truths concerning the person
of Christ, his mediation, the fruits and effects of it, with all the benefits that we
are made partakers of thereby. Without a supposition of it, not any of them can
be truly known or savingly believed. For this cause hath it been largely treated
of by many holy and learned men, both of old and of latter days. Some have
laboured in the discovery of its nature, some of its guilt and demerit; by whom
also the truth concerning it hath been vindicated from the opposition made unto
it in the past and present ages. By most these things have been considered in
their full extent and latitude, with respect unto all men by nature, with the
and condition of them who are wholly under the powrer and guilt of it. How
thereby men are disenabled and incapacitated in themselves to answer the obedi-
ence required either in the law or the gospel, so as to free themselves from the
curse of the one or to make themselves partakers of the blessing of the other, hath
been by many also fully evinced. Moreover, that there are remainders of it abid-
ing in believers after their regeneration and conversion to God, as the Scripture
abundantly testifies, so it hath been fully taught and confirmed; as also how the
guilt of it is pardoned unto them, and by what means the power of it is weakened
in them. All these things, I say, have been largely treated on, to the great bene-
fit and edification of the church. In what we have now in design we therefore
take them all for granted, and endeavour only farther to carry on the discovery
of it in its actings and oppositions to the law and grace of God in believers.
Neither do I intend the discussing of any thing that hath been controverted about
it. What the Scripture plainly revealeth and teacheth concerning it, — what be-
lievers evidently find by experience in themselves, — what they may learn from the
examples and acknowledgments of others, shall be represented in a way suited
unto the capacity of the meanest and weakest who is concerned therein. And
many things seem to render the handling: of it at this season not unnecessary
The effects and fruits of it, which we sea in the apostasies and backslidings of
many, the scandalous sins and miscarriages of some, and the course and lives of
the most, seem to call for a due consideration of it. Besides, of how great con-
156 PEEFACE.
cernment a full and clear acquaintance with the power of this indwelling sin (the
matter designed to be opened) is unto believers, to stir them up to watchfulness
and diligence, to faith and prayer, to call them to repentance, humility, and self-
abasement, will appear in our progress. These, in general, were the ends aimed
at in the ensuing discourse, which, being at first composed and delivered for the
use and benefit of a few, is now by the providence of God made public. And if
the reader receive any advantage by these weak endeavours, let him know that it
is his duty, as to give glory unto God, so to help them by his prayers who in
many temptations and afflictions are willing to labour in the vineyard of the Lord,
unto which work they are called.
THE NATURE, POWER, DECEIT, AND PREVALENT
OF THE
REMAINDERS OF INDWELLING SIN IN BELIEVERS.
CHAPTER I.
Indwelling sin in believers treated of by the apostle, Rom. vii. 21 — The place
explained.
It is of indwelling sin, and that in the remainders of it in persons
after their conversion to God, with its power, efficacy, and effects,
that we intend to treat. This also is the great design of the apostle
to manifest and evince in chap. vii. of the Epistle to the Romans.
Many, indeed, are the contests about the principal scope of the apostle
in that chapter, and in what state the person is, under the law or
under grace, whose condition he expresseth therein. I shall not at
present enter into that dispute, but take that for granted which may
be undeniably proved and evinced, — namely, that it is the condition
of a regenerate person, with respect unto the remaining power of in-
dwehing sin which is there proposed and exemplified, by and in the
person of the apostle himself. In that discourse, therefore, of his,
shall the foundation be laid of what we have to offer upon this sub-
ject. Not that I shall proceed in an exposition of his revelation of
this truth as it lies in its own contexture, but only make use of what
is delivered by him as occasion shall offer itself. And here first
occurreth that which he affirms, verse 21 : "I find then a law, that,
when I would do good, evil is present with me."
There are four things observable in these words: —
First, The appellation he gives unto indwelling sin, whereby he
expresseth its power and efficacy: it is "a law;" for that which he
terms "a law" in this verse, he calls in the foregoing, "sin that
dwelleth in him."
Secondly, The way whereby he came to the discovery of this law ;
not absolutely and in its own nature, but in himself he found it: "I
find a law."
158 THE NATURE AND POWER OF INDWELLING SIN.
Thirdly, The frame of his soul and inward man with this law of
sin, and under its discovery : " he would do good."
Fourthly, The state and activity of this law when the soul is in
that frame when it would do good : it " is present with him." For
what ends and purposes we shall show afterward.
The first thing observable is the compellation here used by the
apostle. He calls indwelling sin " a law." It is a law.
A law is taken either properly for a directive rule, or improperly
for an operative effective 'principle, which seems to have the force
of a law. In its first sense, it is a moral rule which directs and com-
mands, and sundry ways moves and regulates, the mind and the will
as to the things which it requires or forbids. This is evidently the
general nature and work of a law. Some things it commands, some
things it forbids, with rewards and penalties, which move and impel
men to do the one and avoid the other. Hence, in a secondary sense,
an inward principle that moves and inclines constantly unto any
actions is called a law. The principle that is in the nature of every
thing, moving and carrying it towards its own end and rest, is called
the law of nature. In this respect, every inward principle that in-
clineth and urgeth unto operations or actings suitable to itself is a
law. So, Rom. viii. 2, the powerful and effectual working of the
Spirit and grace of Christ in the hearts of believers is called " The
law of the Spirit of life." And for this reason doth the apostle here
call indwelling sin a law. It is a powerful and effectual indwelling
principle, inclining and pressing unto actions agreeable and suitable
unto its own nature. This, and no other, is the intention of the
apostle in this expression: for although that term, "a law," may
sometimes intend a state and condition, — and if here so used, the
meaning of the words should be, " I find that this is my condition,
this is the state of things with me, that ' when I would do good evil
is present with me/ " which makes no great alteration in the princi-
pal intendment of the place, — yet properly it can denote nothing here
but the chief subject treated of; for although the name of a law be
variously used by the apostle in this chapter, yet when it relates unto
sin it is nowhere applied by him to the condition of the person, but
only to express either the nature or the power of sin itself. So, chap,
vii. 23, " I see another law in my members, warring against the law
of my mind, and bringing me into captivity to the law of sin which is
in my members." That which he here calls the " law of his mind,"
from the principal subject and seat of it, is in itself no other but the
" law of the Spirit of life which is in Christ Jesus," chap. viii. 2; or
the effectual power of the Spirit of grace, as was said. But " the law,"
as applied unto sin, hath a double sense: for as, in the first place,
" I see a law in my members," it denotes the being and nature of
ROMANS VII. 21 EXPLAINED. ] 59
sin ; so, in the latter, " Leading into captivity to the law of sin which
is in my members," it signifies its power and efficacy. And both these
are comprised in the same name, singly used, chap. vii. 21. Now, that
which we observe from this name or term of a " law" attributed unto
sin is, That there is an exceeding efficacy and power in the remainders
of indwelling sin in believers, with a constant working toivards evil.
Thus it is in believers ; it is a law even in them, though not to
them. Though its rule be broken, its strength weakened and im-
paired, its root mortified, yet it is a law still of great force and
efficacy. There, where it is least felt, it is most powerful. Carnal
men, in reference unto spiritual and moral duties, are nothing but
this law ; they do nothing but from it and by it. It is in them a
ruling and prevailing principle of all moral actions, with reference
unto a supernatural and eternal end. I shall not consider it in them
in whom it hath most power, but in them in whom its power is chiefly
discovered and discerned, — that is, in believers ; in the others only in
order to the farther conviction and manifestation thereof.
Secondly, The apostle proposeth the way whereby he discovered
this law in himself: Evp!<r/.u apa tbv v6,u,ov, " I find then," or therefore,
" a law." He found it. It had been told him there was such a law ;
it had been preached unto him. This convinced him that there was
a law of sin. But it is one thing for a man to know in general that
there is a law of sin ; another thing for- a man to have an experience
of the power of this law of sin in himself. It is preached to all;
all men that own the Scripture acknowledge it, as being declared
therein. But they are but few that know it in themselves; we should
else have more complaints of it than we have, and more contendings
against it, and less fruits of it in the world. But this is that which
the apostle affirms, — not that the doctrine of it had been preached
unto him, but that he found it by experience in himself. " I find a
law;" — " I have experience of its power and efficacy." For a man to
find his sickness, and danger thereon from its effects, is another thing
than to hear a discourse about a disease from its causes. And this
experience is the great preservative of all divine truth in the soul.
This it is to know a thing indeed, in reality, to know it for ourselves,
when, as we are taught it from the word, so we find it in ourselves.
Hence we observe, secondly, Believers have experience of the power
and efficacy of indwelling sin. They find it in themselves; they
find it as a law. It hath a self evidencing efficacy to them that are
alive to discern it. They that find not its power are under its do-
minion. Whosoever contend against it shall know and find that it
is present with them, that it is powerful in them. He shall find the
stream to be strong who swims against it, though he who rolls along
with it be insensible of it.
160 THE NATUEE AND POWER OF INDWELLING SIN.
Thirdly, The general frame of believers, notwithstanding the in-
habitation of this law of sin, is here also expressed. They " would
do good." This law is "present:" QeXovn s/xoi -xonTv rb xaXov. The
habitual inclination of their will is unto good. The law in them is
not a law unto them, as it is to unbelievers. They are not wholly
obnoxious to its power, nor morally unto its commands. Grace hath
the sovereignty in their souls : this gives them a will unto good. They
" would do good," that is, always and constantly. 1 John iii. 9, TlonTv
a/zaf-rluv, " To commit sin," is to make a trade of sin, to make it a
man's business to sin. So it is said a believer "doth not commit
sin;" and so miift rb %a\Cv, "to do that which is good." To will to
do so is to have the habitual bent and inclination of the will set on
that which is good, — that is, morally and spiritually good, which is
the proper subject treated of: whence is our third observation, — There
is, and there is through grace, Jcept up in believers a constant and
ordinarily prevailing will of doing good, notwithstanding the power
and efficacy of indwelling sin to the contrary.
This, in their worst condition, distinguished them from unbelievers
in their best. The will in unbelievers is under the power of the law
of sin. The opposition they make to sin, either in the root or branches
of it, is from their light and their consciences; the will of sinning in
them is never taken away. Take away all other considerations and
hinderances, whereof we shall treat afterward, and they would sin
willingly always. Their faint endeavours to answer their convictions
are far from a will of doing that which is good. They will plead,
indeed, that they would leave their sins if they could, and they would
fain do better than they do. But it is the working of their light and
convictions, not any spiritual inclination of then wills, which they
intend by that expression : for where there is a will of doing good,
there is a choice of that which is good for its own excellency's sake, —
because it is desirable and suitable to the soul, and therefore to be
preferred before that which is contrary. Now, this is not in any
unbelievers. They do not, they cannot, so choose that which is spiri-
tually good, nor is it so excellent or suitable unto any principle that
is in them ; only they have some desires to attain that end whereunto
that which is good doth lead, and to avoid that evil which the neglect
of it tends unto. And these also are for the most part so weak and
languid in many of them, that they put them not upon any con-
siderable endeavours. Witness that luxury, sloth, worldliness, and
security, that the generality of men are even drowned in. But in
believers there is a will of doing good, an habitual disposition and
inclination in their wills unto that which is spiritually good; and
where this is, it is accompanied with answerable effects. The will is
the principle of our moral actions; and therefore unto the prevailing
ROMANS VII. 21 EXPLAINED. 161
disposition thereof will the general course of our actings be suited.
Good things will proceed from the good treasures of the heart. Nor
can this disposition be evidenced to be in any but by its fruits. A
will of doing good, without doing good, is but pretended.
Fourthly, There is yet another thing remaining in these words of
the apostle, arising from that respect that the presence of sin hath
unto the time and season of duty: " When I would do good/' saith
he, " evil is present with me."
There are two things to be considered in the will of doing good
that is in believers: —
1. There is its habitual residence in them. They have always an
habitual inclination of will unto that which ifs good. And this ha-
bitual preparation for good is always present with them ; as the apostle
expresses it, verse 18 of this chapter.
2. There are especial times and seasons for the exercise of that
principle. There is a " When I would do good," — a season wherein
this or that good, this or that duty, is to be performed and accom-
plished suitably unto the habitual preparation and inclination of the
will.
Unto these two there are two things in indwelling sin opposed.
To the gracious principle residing in the will, inclining unto that
which is spiritually good, it is opposed as it is a law, — that is, a con-
trary principle, inclining unto evil, with an aversation from that
which is good. Unto the second, or the actual willing of this or that
good in particular, unto this " When I would do good," is opposed
the presence of this law: " Evil is present with me," — 'E,ao/ rb xdxbt
rra.f>a-/.urur evil is at hand, and ready to oppose the actual accomplish-
ment of the good aimed at. Whence, fourthly, Indwelling sin is
effectually operative in rebelling and inclining to evil, when the
will of doing good is in a particular manner active and inclining
unto obedience.
And this is the description of him who is a believer and a sinner,
as every one who is the former is the latter also. These are the
contrary principles and the contrary operations that are in him. The
principles are, a will of doing good on the one hand, from grace,
and a law of sin on the other. Their adverse actings and operations
are insinuated in these expressions: " When I would do good, evil
is present with me." And these both are more fully expressed by
the apostle, GaL v. 1 7, " For the flesh lusteth against the Spirit, and
the Spirit against the flesh: and these are contrary the one to the
other; so that I cannot do the things that I would."
And here lie the springs of the whole course of our obedience.
An acquaintance with these several principles and their actings is the
principal part of our wisdom. They are upon the matter, next to
YOL. VI. 11
162 THE NATURE AND POWER OF INDWELLING SIN.
the free grace of God in our justification by the blood of Christ, the
only things wherein the glory of God and our own souls are con-
cerned. These are the springs of our holiness and our sins, of our
joys and troubles, of our refreshments and sorrows. It is, then, all
our concernments to be thoroughly acquainted with these things,
who intend to walk with God and to glorify him in this world.
And hence we may see what wisdom is required in the guiding
and management of our hearts and ways before God. Where the
subjects of a ruler are in feuds and oppositions one against another,
unless great wisdom be used in the government of the whole, all
things will quickly be ruinous in that state. There are these con-
trary principles in the hearts of believers. And if they labour not
to be spiritually wise, how shall they be able to steer their course
aright? Many men live in the dark to themselves all their clays;
whatever else they know, they know not themselves. They know
their outward estates, how rich they are, and the condition of their
bodies as to health and sickness they are careful to examine; but as
to their inward man, and their principles as to God and eternity,
they know little or nothing of themselves. Indeed, few labour to
grow wise in this matter, few study themselves as they ought, are
acquainted with the evils of their own hearts as they ought; on which
yet the whole course of their obedience, and consequently of their
eternal condition, doth depend. This, therefore, is our wisdom; and
it is a needful wisdom, if we have any design to please God, or to
avoid that which is a provocation to the eyes of his glory.
We shall find, also, in our inquiry hereinto, what diligence and
watchfulness is required unto a Christian conversation. There is a
constant enemy unto it in every one's own heart ; and what an enemy
it is we shall afterward show, for this is our design, to discover him to
the uttermost. In the meantime, we may well bewail the woful sloth
and negligence that is in the most, even in professors. They live
and walk as though they intended to go to heaven hood-winked and
asleep, as though they had no enemy to deal withal. Their mistake,
therefore, and folly will be fully laid open in our progress.
That which I shall principally fix upon, in reference unto our pre-
sent design, from this place of the apostle, is that which was first
laid down, — namely, that there is an exceeding efficacy and power in
the remainder of indwelling sin in believers, with a constant inclina-
tion and working towards evil.
Awake, therefore, all of you in whose hearts is any thing of the
ways of God ! Your enemy is not only upon you, as on Samson of
old, but is in you also. He is at work, by all ways of force and
craft, as we shall see. Would you not dishonour God and his gospel ;
would you not scandalize the saints and ways of God; would you not
INDWELLING SIN A LAW, AND ITS POWER 163
wound your consciences and endanger your souls; would you not
grieve the good and holy Spirit of God, the author of all your com-
forts ; would you keep your garments undefiled, and escape the woful
temptations and pollutions of the days wherein we live; would you
be preserved from the number of the apostates in these latter days ; —
awake to the consideration of this cursed enemy, which is the spring
of all these and innumerable other evils, as also of the ruin of all the
souls that perish in this world!
CHAPTER II.
Indwelling sin a law — In what sense it is so called — What kind of law it is— An
inward effective principle called a law — The power of sin thence evinced.
That which we have proposed unto consideration is the power and
efficacy of indwelling sin. The ways whereby it may be evinced are
many. I shall begin with the appellation of it in the place before
mentioned. It is a law. " I find a law," saith the apostle. It is be-
cause of its power and efficacy that it is so called. So is also the
principle of grace in believers the " law of the Spirit of life," as we
observed before, Rom. viii. 2; which is the "exceeding greatness of
the power of God" in them, Eph. i. 19. Where there is a law there
is power.
We shall, therefore, show both what belongs unto it as it is a law
in general, and also what is peculiar or proper in it as being such a
law as we have described.
There are in general two things attending every law, as such : —
First, Dominion. Rom. vii. 1, " The law hath dominion over a
man whilst he liveth:" Kvpiivu roD avdpwwov — "Itlordethit over aman."
Where any law takes place, avpnvsi, it hath dominion. It is properly
the act of a superior, and it belongs to its nature to exact obedience
by way of dominion. Now, there is a twofold dominion, as there is
a twofold law. There is a moral authoritative dominion over a man,
and there is a real effective dominion in a man. The first is an affec-
tion of the law of God, the latter of the law of sin. The law of sin
hath not in itself a moral dominion, — it hath not a rightful dominion
or authority over any man ; but it hath that which is equivalent unto
it; whence it is said fiaa'kbvsiv, "to reign as a king," Rom. vi. 12, and
xvpievetv, "to lord it," or have dominion, verse 14, as a law in general
is said to have, chap. vii. 1. But because it hath lost its complete
dominion in reference unto believers, of whom alone we speak, I
164 THE NATURE AND POWER OF INDWELLING SIN.
shall not insist upon it in this utmost extent of its power. Eut even
in them it is a law still; though not a law unto them, yet, as was
said it is a law in them. And though it have not a complete, and,
as it were a rightful dominion over them, yet it will have a domina-
tion as to some things in them. It is still a law, and that in them ;
so that all its actings are the actings of a law, — that is, it acts with
power, though it have lost its complete power of ruling in them.
Thou oh it be weakened, yet its nature is net changed. It is a law
still, and therefore powerful. And as its particular workings, which
we shall afterward consider, are the ground of this appellation, so the
term itself teacheth us in general what we are to expect from it, and
what endeavours it will use for dominion, to which it hath been ac-
customed.
Secondly, A law, as a law, hath an efficacy to provoke those that
are obnoxious unto it unto the things that it requireth. A law hath
rewards and punishments accompanying of it. These secretly prevail
on them to whom they are proposed, though the things commanded
be not much desirable. And generally all laws have their efficacy on
the minds of men, from the rewards and punishments that are an-
nexed unto them. Nor is this law without this spring of power: it
hath its rewards and punishments. The pleasures of sin are the re-
wards of sin; a reward that most men lose their souls to obtain. By
this the law of sin contended in Moses against the law of grace.
Heb. xi. 25, 26, " He chose rather to suffer affliction with the people
of God, than to enjoy the pleasures of sin for a season; for he looked
unto the recompense of reward." The contest was in his mind be-
tween the law of sin and the law of grace. The motive on the part
of the law of sin, wherewith it sought to draw him over, and where-
with it prevails on the most, was the reward that it proposed unto
him, — namely, that he should have the present enjoyment of the
pleasures of sin. By this it contended against the reward annexed
unto the law of grace, called " the recompense of reward."
By this sorry reward doth this law keep the world in obedience
to its commands; and experience shows us of what power it is to
influence the minds of men. It hath also punishments that it
threatens men with who labour to cast off its yoke. Whatever evil,
trouble, or danger in the world, attends gospel obedience, — whatever
hardship or violence is to be offered to the sensual part of our natures
in a strict course of mortification, — sin makes use of, as if they were
punishments attending the neglect of its commands. By these it
prevails on the "fearful," who shall have no share in life eternal, Rev.
xxi. 8. And it is hard to say by whether of these, its pretended re-
wards or pretended punishments, it doth most prevail, in whether of
them its greatest strength doth lie. By its rewards it enticeth men
INDWELLING SIN A LAW, AND ITS POWER. 1G5
to sins of commission, as they are called, in ways and actions tending
to the satisfaction of its lusts. By its punishments it induceth men
to the omitting of duties; a course tending to no less a pernicious
event than the former. By which of these the law of sin hath its
greatest success in and upon the souls of men is not evident ; and that
because they are seldom or never separated, but equally take place
on the same persons. But this is certain, that by tenders and pro-
mises of the pleasures of sin on the one hand, by threats of the depri-
vation of all sensual contentments and the infliction of temporal evils
on the other, it hath an exceeding efficacy on the minds of men,
oftentimes on believers themselves. Unless a man be prepared to
reject the reasonings that will offer themselves from the one and the
other of these, there is no standing before the power of the law. The
world falls before them every day. With what deceit and violence
they are urged and imposed on the minds of men we shall afterward
declare; as also what advantages they have to prevail upon them.
Look on the generality of men, and you shall find them wholly by
these means at sin's disposal. Do the profits and pleasures of sin lie
before them? — nothing can withhold them from reaching after them.
Do difficulties and inconveniences attend the duties of the gospel? —
they will have nothing to do with them; and so are wholly given up
to the rule and dominion of this law.
And this light in general we have into the power and efficacy of
indwelling sin from the general nature of a law, whereof it is partaker.
We may consider, nextly, what kind of law in particular it is;
which will farther evidence that power of it which we are inquiring
after. It is not an outward, written, commanding, directing law, but
an inbred, working, impelling, urging law. A law proposed unto us
is not to be compared, for efficacy, to a law inbred in us. Adam had
a law of sin proposed to him in his temptation ; but because he had
no law of sin inbred and working in him, he might have withstood it.
An inbred law must needs be effectual. Let us take an example
from that law which is contrary to this law of sin. The law of God
was at first inbred and natural unto man ; it was concreated with his
faculties, and was their rectitude, both in being and operation, in refer-
ence to his end of living unto God and glorifying of him. Hence it
had an especial power in the whole soul to enable it unto all obe-
dience, yea, and to make all obedience easy and pleasant. Such is
the power of an inbred law. And though this law, as to the rule and
dominion of it, be now by nature cast out of the soul, yet the remain-
ing sparks of it, because they are inbred, are very powerful and effec-
tual; as the apostle declares, Rom. ii. 14, 15. Afterward God renews
this law, and writes it in tables of stone But what is the efficacy of
this law? Will it now, as it is external and proposed unto men,
166 THE NATURE AND POWER OF INDWELLING SIN.
enable them to perform the things that it exacts and requires? Not
at all. God knew it would not, unless it were turned to an internal
law again ; that is, until, of a moral outward rule, it be turned into
an inward real principle. Wherefore God makes his law internal
a^ain, and implants it on the heart as it was at first, when he intends
to give it power to produce obedience in his people: Jer. xxxi. 31-33,
" I will put my law in their inward parts, and write it in their hearts."
This is that which God fixeth on, as it were, upon a discovery of the
insufficiency of an outward law leading men unto obedience. " The
written law," saith he, " will not do it ; mercies and deliverances
from distress will not effect it ; trials and afflictions will not accom-
plish it. Then," saith the Lord, " will I take another course : I will
turn the written law into an internal living principle in their hearts ;
and that will have such an efficacy as shall assuredly make them
my people, and keep them so." Now, such is this law of sin. It is
an indwelling law: Rom. vii. 17, " It is sin that dwelleth in me;"
verse 20, " Sin that dwelleth in me;" verse 21, " It is present with
me;" verse 23, " It is in my members;" — yea, it is so far in a man,
as in some sense it is said to be the man himself ; verse 18, "I
know that in me (that is, in my flesh) dwelleth no good thing." The
flesh, which is the seat and throne of this law, yea, which indeed is
this law, is in some sense the man himself, as grace also is the new
man. Now, from this consideration of it, that it is an indwelling law
inclining and moving to sin, as an inward habit or principle, it hath
sundry advantages increasing its strength and furthering its power;
as, —
1. It always abides in the soul, — it is never absent. The apostle
twice useth that expression, " It dwelleth in me." There is its con-
stant residence and habitation. If it came upon the soul only at
certain seasons, much obedience might be perfectly accomplished in
its absence ; yea, and as they deal with usurping tyrants, whom they
intend to thrust out of a city, the gates might be sometimes shut
against it, that it might not return, — the soul might fortify itself
against it. But the soul is its home ; there it dwells, and is no wan-
derer. AVherever you are, whatever you are about, this law of sin is
always in you; in the best that you do, and in the worst. Men little
consider what a dangerous companion is always at home with them.
When they are in company, when alone, by night or by day, all is
one, sin is with them. There is a living coal continually in their
houses ; which, if it be not looked unto, will fire them, and it may be
consume them. Oh, the woful security of poor souls! How little do
the most of men think of this inbred enemy that is never from home!
How little, for the most part, doth the watchfulness of any professors
answer the danger of their state and condition !
INDWELLING SIN A LAW, AND ITS POWEE. 167
2. It is always ready to apply itself to every end and purpose that
it serves unto. " It doth not only dwell in me," saith the apostle,
" but when I would do good, it is present with me." There is some-
what more in that expression than mere indwelling. An inmate
may dwell in a house, and yet not he always meddling with what
the good-man of the house hath to do (that so we may keep to the
allusion of indwelling, used by the apostle) : but it is so with this
law, it doth so dwell in us, as that it will be present with us in every
thing we do; yea, oftentimes when with most earnestness we desire
to be quit of it, with most violence it will put itself upon us : " When
I would do good, it is present with me." Would you pray, -would
you hear, would you give alms, would you meditate, would you be
in any duty acting faith on God and love towards him, would you
work righteousness, would you resist temptations, — this troublesome,
perplexing indweller will still more or less put itself upon you and
be present with you; so that you cannot perfectly and completely
accomplish the thing that is good, as our apostle speaks, verse 18.
Sometimes men, by hearkening to their temptations, do stir up,
excite, and provoke their lusts; and no wonder if then they find
them present and active. But it will be so when with all our en-
deavours we labour to be free from them. This law of sin " dwelleth"
in us ; — that is, it adheres as a depraved principle, unto our minds in
darkness and vanity, unto our affections in sensuality, unto our wills
in a loathing of and aversation from that which is good; and by
some, more, or all of these, is continually putting itself upon us, in
inclinations, motions, or suggestions to evil, when we would be most
gladly quit of it.
3. It being an indwelling law, it applies itself to its work with
great facility and easiness, like " the sin that doth so easily beset
us," Heb. xii. 1. It hath a great facility and easiness in the applica-
tion of itself unto its work ; it needs no doors to be opened unto it ;
it needs no engines to work by. The soul cannot apply itself to any
duty of a man but it must be by the exercise of those faculties where-
in this law hath its residence. Is the understanding or the mind to
be applied unto any thing? — there it is, in ignorance, darkness, vanity,
folly, madness. Is the will to be engaged? — there it is also, in spi-
ritual deadness, stubbornness, and the roots of obstinacy. Is the heart
and affections to be set on work? — there it is, in inclinations to the
world and present things, and sensuality, with proneness to all manner
of defilements. Hence it is easy for it to insinuate itself into all that
we do, and to hinder all that is good, and to further all sin and wicked-
ness. It hath an intimacy, an inwardness with the soul; and there-
fore, in all that we do, doth easily beset us. It possesseth those very
faculties of the soul whereby we must do what we do, whatever it
1 GS THE NATURE AND POWER OF INDWELLING SIN.
be, o-ood or evil. Now, all these advantages it hath ns it is a law, as
an indwelling law, which manifests its power and efficacy. It is
always resident in the soul, it puts itself upon all its actings, and that
with easiness and facility.
This is that law which the apostle affirms that he found in himself;
this is the title that he gives unto the powerful and effectual remain-
der of indwelling sin even in believers; and these general evidences
of its power, from that appellation, have we. Many there are in the
world who find not this law in them, — who, whatever they have been
taught in the word, have not a spiritual sense and experience of the
power of indwelling sin ; and that because they are wholly under the
dominion of it. They find not that there is darkness and folly in
their minds ; because they are darkness itself, and darkness will dis-
cover nothing. They find not deadness and an indisposition in their
hearts and wills to God ; because they are dead wholly in trespasses
and sins. They are at peace with their lusts, by being in bondage
unto them. And this is the state of most men in the world ; which
makes them wofully despise all their eternal concernments. Whence
is it that men follow and pursue the world with so much greediness,
that they neglect heaven, and life, and immortality for it, every day?
"Whence is it that some pursue their sensuality with delight ? — they
will drink and revel, and have their sports, let others say what they
please. Whence is it that so many live so unprofitably under the
word, that they understand so little of what is spoken unto them,
that they practise less of what they understand, and will by no means
be stirred up to answer the mind of God in his calls unto them? It
is all from this law of sin and the power of it, that rules and bears
sway in men, that all these things do proceed ; but it is not such
persons of whom at present we particularly treat.
From what hath been spoken it will ensue, that, if there be such
a law in believers, it is doubtless their duty to find it out, to find it
so to be.
The more they find its power, the less they will feel its effects. It
will not at all advantage a man to have an hectical distemper and
not to discover it, — a fire lying secretly in his house and not to know
it. So much as men find of this law in them, so much they Avill
abhor it and themselves, and no more. Proportionably also to their
discovery of it will be their earnestness for grace, nor will it rise
higher. All watchfulness and diligence in obedience will be answer-
able also thereunto. Upon this one hinge, or finding out and experi-
encing the power and the efficacy of this law of sin, turns the whole
course of our lives. Ignorance of it breeds senselessness, careless-
lie^, sloth, security, and pride; all which the Lord's soul abhors.
Eruptions into great, open, conscience-wasting, scandalous sins, are
SEAT OF SIN IN THE HEART. 169
from want of a due spiritual consideration of this law. Inquire, then,
how it is with your souls. What do you find of this law? what ex-
perience have you of its power and efficacy? Do you find it dwell-
ing in you, always present with you, exciting itself, or putting forth
its poison with facility and easiness at all times, in all your duties,
"when you would do good?" What humiliation, what self-abase-
ment, what intenseness in prayer, what diligence, what watchfulness,
doth this call for at your hands! What spiritual wisdom do you
stand in need of ! What supplies of grace, what assistance of the
Holy Ghost, will be hence also discovered ! I fear we have few of us
a diligence proportionable to our danger.
CHAPTER III.
The seat or subject of the law of sin, the heart— What meant thereby— Proper-
ties of the heart as possessed by sin, unsearchable, deceitful — Whence that
deceit ariseth — Improvement of these considerations.
Having manifested indwelling sin, whereof we treat in the re-
mainders of it in believers, to be a law, and evinced in general the
power of it from thence, we shall now proceed to give particular in-
stances of its efficacy and advantages from some things that generally
relate unto it as such. And these are three : — First, Its seat and sub-
ject; Secondly, Its natural properties; and, Thirdly, Its opera-
tions and the manner thereof ; — which principally we aim at and shall
attend unto.
First, For the seat and subject of this law of sin, the Scripture
everywhere assigns it to be the heart. There indwelling sin keeps
its especial residence. It hath invaded and possessed the throne of
God himself: Eccles. ix. 3, " Madness is in the heart of men while
they live." This is their madness, or the root of all that madness
which appears in their lives. Matt. xv. 19, " Out of the heart pro-
ceed evil thoughts, murders, adulteries, fornications, thefts, false wit-
ness, blasphemies," etc. There are many outward temptations and
provocations that befall men, which excite and stir them up unto
these evils ; but they do but as it were open the vessel, and let out
what is laid up and stored in it. The root, rise, and spring of all
these things is in the heart. Temptations and occasions put nothing
into a man, but only draw out what was in him before. Hence is
that summary description ot the whole work and effect of this law of
sin, Gen. vl 5, " Every imagination of the thoughts of man's heart
1 70 THE NATURE AND POWER OF INDWELLING SIN.
is only evil continually;" so also chap. viii. 21. The whole work
of the law of sin, from its first rise, its first coining of actual sin, is
here described. And its seat, its work -house, is said to be the heart ;
and so it is called by our Saviour " The evil treasure of the heart "
Luke vi. 45, " An evil man, out of the evil treasure of his heart,
bringeth forth evil things." This treasure is the prevailing principle
of moral actions that is in men. So, in the beginning of the verse,
our Saviour calls grace " The good treasure of the heart" of a good
man, whence that which is good doth proceed. It is a principle con-
stantly and abundantly inciting and stirring up unto, and conse-
quently bringing forth, actions conformable and like unto it, of the
same kind and nature with itself. And it is also called a treasure for
its abundance. It will never be exhausted ; it is not wasted by men's
spending on it; yea, the more lavish men are of this stock, the more
they draw out of this treasure, the more it grows and abounds ! As
men do not spend their grace, but increase it, by its exercise, no more
do they their indwelling sin. The more men exercise their grace in
duties of obedience, the more it is strengthened and increased ; and
the more men exert and put forth the fruits of their lust, the more
is that enraged and increased in them; — it feeds upon itself, swallows
up its own poison, and grows thereby. The more men sin, the more
are they inclined unto sin. It is from the deceitfulness of this law
of sin, whereof we shall speak afterward at large, that men persuade
themselves that by this or that particular sin they shall so satisfy
their lusts as that they shall need to sin no more. Every sin in-
creaseth the principle, and fortifieth the habit of sinning. It is an
evil treasure, that increaseth by doing evil. And where doth this
treasure lie? It is in the heart; there it is laid up, there it is kept
in safety. All the men in the world, all the angels in heaven, can-
not dispossess a man of this treasure, it is so safely stored in the
heart.
The heart in the Scripture is variously used; sometimes for the
mind <md understanding, sometimes for the will, sometimes for the
affections, sometimes for the conscience, sometimes for the whole
soid. Generally, it denotes the whole soul of man and all the facul-
ties of it, not absolutely, but as they are all one principle of moral
operations, as they all concur in our doing good or evil. The mind,
as it inquireth, discerneth, and judgeth what is to be done, what
refused ; the will, as it chooseth or refuseth and avoids; the affections,
as they like or dislike, cleave to or have an aversation from, that which
is proposed to them ; the conscience, as it warns and determines, — are
all together called the heart. And in this sense it is that we say the
seat and subject of this law of sin is the heart of man. Only, we
may add that the Scripture, speaking of the heart as the principle
SEAT OF SIX IN THE HEART. 171
of men's good or evil actions, doth usually insinuate together with it
two things belonging unto the manner of their performance : —
1. A suitableness and pleasingness unto the soul in the things that
are done. When men take delight and are pleased in and with what
they do, they are said to do it heartily, with their whole hearts. Thus,
when God himself blesseth his people in love and delight, he says he
doth it <: with his whole heart, and with his whole soul," Jer. xxxii. 41.
2. Resolution and constancy in such actions. And this also is
denoted in the metaphorical expression before used of a treasure, from
whence men do constantly take out the things which either they
stand in need of or do intend to use.
This is the subject, the seat, the dwelling-place of this law of sin, —
the heart ; as it is the entire principle of moral operations, of doing
good or evil, as out of it proceed good or evil. Here dwells our
enemy; this is the fort, the citadel of this tyrant, where it maintains
a rebellion against God all our days. Sometimes it hath more
strength, and consequently more success; sometimes less of the one
and of the other; but it is always in rebellion whilst we live.
That we may in our passage take a little view of the strength and
power of sin from this seat and subject of it, we may consider one or
two properties of the heart that exceedingly contribute thereunto. It
is like an enemy in war, whose strength and power lie not only in
his numbers and force of men or arms, but also in the unconquer-
able forts that he doth possess. And such is the heart to this enemy
of God and our souls ; as will appear from the properties of it, whereof
one or two shall be mentioned.
1. It is unsearchable: Jer. xviL 9, 10, " Yv7ho can know the heart?
I the Lord search it." The heart of man is pervious to God only;
hence he takes the honour of searching the heart to be as peculiar to
himself, and as fully declaring him to be God, as any other glorious
attribute of his nature. We know not the hearts of one another ; we
know not our own hearts as we ought. Many there are that know not
their hearts as to their general bent and disposition, whether it be
good or bad, sincere and sound, or corrupt and naught; but no one
knows all the secret intrigues, the windings and turnings, the actings
and aversations of his own heart. Hath any one the perfect measure
of his own light and darkness ? Can any one know what actings of
choosing or aversation his will will bring forth, upon the proposal of
that endless variety of objects that it is to be exercised with? Can
any one traverse the various mutability of his affections? Do the
secret springs of acting and refusing in the soul lie before the eyes of
any man? Doth any one know what will be the motions of the mind
or will in such and such conjunctions of things, such a suiting of
objects, such a pretension of reasonings, such an appearance of things
172 THE NATURE AND POWER OF INDWELLING SIN.
desirable? All in heaven and earth, but the infinite, all-seeing God,
are utterly ignorant of these things. In this unsearchable heart
dwells the law of sin ; and much of its security, and consequently of
its strength, lies in this, that it is past our finding out. We fight
with an enemy whose secret strength we cannot discover, whom we
cannot follow into its retirements. Hence, oftentimes, when we are
ready to think sin quite ruined, after a while we find it was but out
of sight. It hath coverts and retreats in an unsearchable heart,
whither we cannot pursue it. The soul may persuade itself all is
well, when sin may be safe in the hidden darkness of the mind, which
it is impossible that he should look into ; for whatever makes mani-
fest is light. It may suppose the will of sinning is utterly taken
away, when yet there is an unsearchable reserve for a more suitable
object, a more vigorous temptation, than at present it is tried withal.
Hath a man had a contest with any lust, and a blessed victory over
it by the Holy Ghost as to that present trial? — when he thinks it is
utterly expelled, he ere long finds that it was but retired out of
sight. It can lie so close in the mind's darkness, in the will's indis-
position, in the disorder and carnality of the affections, that no eye
can discover it. The best of our wisdom is but to watch its first
appearances, to catch its first under-earth heavings and workings, and
to set ourselves in opposition to them ; for to follow it into the secret
corners of the heart, that we cannot do. It is true, there is yet a
relief in this case, — namely, that he to whom the work of destroying
the law of sin and body of death in us is principally committed,
namely, the Holy Ghost, comes with his axe to the very root ; neither
is there any thing in an unsearchable heart that is not " naked and
open unto him," Heb. iv. 13; but we in a way of duty may hence
see what an enemy we have to deal withal.
2. As it is unsearchable, so it is deceitful, as in the place above
mentioned : " It is deceitful above all things," — incomparably so.
There is great deceit in the dealings of men in the world ; great deceit
in their counsels and contrivances in reference to their affairs, private
and public; great deceit in their words and actings: the world is full
of deceit and fraud. But all this is nothing to the deceit that is in
man's heart towards himself; for that is the meaning of the expres-
sion in this place, and not towards others. Now, incomparable de-
ceitfulness, added to unsearchableness, gives a great addition and in-
crease of strength to the law of sin, upon the account of its seat and
subject. I speak not yet of the deceitfulness of sin itself, but the
deceitfulness of the heart where it is seated. Prov. xxvi. 25, " There
are seven abominations in the heart;" that is, not only many, but
iui absolute complete number, as seven denotes. And they are such
abominations as consist in deceitfulness; so the caution foregoing in-
SEAT OF SIX IN THE HEART. 1 73
sinuates, " Trust him not:" for it is only deceit that should make us
not to trust in that degree and measure which the object is capable of.
Now, this deceitfulness of the heart, whereby it is exceedingly ad-
vantaged in its harbouring of sin, lies chiefly in these two things : —
(1.) That it abounds in contradictions, so that it is not to be found
and dealt withal according to any constant rule and way of procedure.
There are some men that have much of this, from their natural con-
stitution, or from other causes, in their conversation. They seem to be
made up of contradictions; sometimes to be very wise in their affairs,
sometimes very foolish; very open, and very reserved; very facile, and
very obstinate; very easy to be entreated, and very revengeful,— all
in a remarkable height. This is generally accounted a bad charac-
ter, and is seldom found but when it proceeds from some notable pre-
dominant lust. But, in general, in respect of moral good or evil, duty
or sin, it is so with the heart of every man, — flaming hot, and key
cold ; weak, and yet stubborn ; obstinate, and facile. The frame of
the heart is ready to contradict itself every moment. Now you would
think you had it all for such a frame, such a way; anon it is quite
otherwise: so that none know what to expect from it. The rise of
this is the disorder that is brought upon all its faculties by sin. God
created them all in a perfect harmony and union. The mind and
reason were in perfect subjection and subordination to God and his
will; the will answered, in its choice of good, the discovery made
of it by the mind ; the affections constantly and evenly followed the
understanding and will. The mind's subjection to God was the
spring of the orderly and harmonious motion of the soul and all the
wheels in it. That being disturbed by sin, the rest of the faculties
move cross and contrary one to another. The will chooseth not the
good which the mind discovers ; the affections delight not in that
which the will chooseth ; but all jar and interfere, cross and rebel
against each other. This we have got by our falling from God.
Hence sometimes the will leads, the judgment follows. Yea, com-
monly the affections, that should attend upon all, get the sovereignty,
and draw the whole soul captive after them. And hence it is, as I
said, that the heart is made up of so many contradictions in its act-
ings. Sometimes the mind retains its sovereignty, and the affections
are in subjection, and the will ready for its duty. This puts a good
face upon things. Immediately the rebellion of the affections or the
obstinacy of the will takes place and prevails, and the whole scene is
changed. This, I say, makes the heart deceitful above all things : it
agrees not at all in itself, is not constant to itself, hath no order that
it is constant unto, is under no certain conduct that is stable ; but, if
I may so say, hath a rotation in itself, where ofttimes the feet lead
and guide the whole.
174 THE NATURE AND POWER OF INDWELLING SIN.
(2.) Its deceit lies in its full promisings upon the first appearance
of things ; and this also proceeds from the same principle with the
former. Sometimes the affections are touched and wrought upon;
the whole heart appears in a fair frame ; all promiseth to be well.
Within a while the whole frame is changed ; the mind was not at all
affected or turned ; the affections a little acted their parts and are
o-one off, and all the fair promises of the heart are departed with
them. Now, add this deceitfulness to the unsearchableness before
mentioned, and we shall find that at least the difficulty of dealing
effectually with sin in its seat and throne will be exceedingly in-
creased. A deceiving and a deceived heart, who can deal with it? —
especially considering that the heart employs all its deceits unto the
service of sin, contributes them all to its furtherance. All the dis-
order that is in the heart, all its false promises and fair appearances,
promote the interest and advantages of sin. Hence God cautions
the people to look to it, lest their own hearts should entice and de-
ceive them.
Who can mention the treacheries and deceits that lie in the heart
of man? It is not for nothing that the Holy Ghost so expresseth it,
" It is deceitful above all things," — uncertain in Avhat it doth, and
false in what it promiseth. And hence moreover it is, amongst other
causes, fliat, in the pursuit of our war against sin, we have not only
the old work to go over and over, but new work still while we live
in this world, still new stratagems and wiles to deal withal ; as the
manner will be where unsearchableness and deceitfulness are to be
contended with.
There are many other properties of this seat and subject of the
law of sin which might be insisted on to the same end and purpose,
but that would too far divert us from our particular design, and there-
fore I shall pass these over with some few considerations : —
First, Never let us reckon that our work in contending against
sin, in crucifying, mortifying, and subduing of it, is at an end. The
place of its habitation is unsearchable; and when we may think that
we have thoroughly Avon the field, there is still some reserve remain-
ing that we saw not, that we knew not of. Many conquerors have
been ruined by their carelessness after a victory, and many have been
spiritually wounded after great successes against this enemy. David
was so ; his great surprisal into sin was after a long profession, manifold
experiences of God, and watchful keeping himself from his iniquity.
And hence, in part, hath it come to pass that the profession of many
hath declined in their old age or riper time ; which must more dis-
tinctly be spoken to afterward. They have given over the work of
mortifying of sin before their work was at an end. There is no way
for us to pursue sin in its unsearchable habitation but by being end-
SEAT OF SIN IN THE HEART. 1 75
loss in our pursuit. And that command of the apostle which we
have, Col. iii. 5, on this account is as necessary for them to observe
who are towards the end of their race, as those that are hut at the be-
ginning of it : " Mortify therefore your members which are upon the
earth ;" be always doing it whilst you live in this world. It is true,
great ground is obtained when the work is vigorously and constantly
earned on ; sin is much weakened, so that the soul presseth for-
wards towards perfection: but yet the work must be endless; I
mean, whilst we are in this world. If we give over, we shall quickly
see this enemy exerting itself with new strength and vigour. It may be
under some great affliction, it may be in some eminent enjoyment of
God, in the sense of the sweetness of blessed communion with Christ,
we have been ready to say that there was an end of sin, that it was
dead and gone for ever; but have we not found the contrary by
experience? hath it not manifested that it was only retired into
some unsearchable recesses of the heart, as to its in-being and nature,
though, it may be, greatly weakened in its power? Let us, then,
reckon on it, that there is no way to have our work done but by
always doing of it ; and he who dies fighting in this warfare dies as-
suredly a conqueror.
Secondly, Hath it its residence in that which is various, incon-
stant, deceitful above all things? This calls for perpetual watchful-
ness against it An open enemy, that deals by violence only, always
gives some respite. You know where to have him and what he is
doing, so as that sometimes you may sleep quietly without fear. But
against adversaries that deal by deceit and treachery (which are long
swords, and reach at the greatest distance) nothing will give security
but perpetual watchfulness. It is impossible we should in this case
be too jealous, doubtful, suspicious, or watchfuL The heart hath a
thousand wiles and deceits; and if we are in the least off from our
watch, we may be sure to be surprised. Hence are those reiterated
commands and cautions given for watching, for being circumspect,
diligent, careful, and the like. There is no living for them who have
to deal with an enemy deceitful above all things, unless they persist
in such a frame. All cautions that are given in this case are neces-
sary, especially that, " Remember not to believe." Doth the heart pro-
mise fair? — rest not on it, but say to the Lord Christ, " Lord, do "thou
undertake for me." Doth the sun shine fair in the morning? — reckon
not therefore on a fair day; the clouds may arise and fall. Though
the morning give a fair appearance of serenity and peace, turbulent
affections may arise, and cloud the soul with sin and darkness
Thirdly then, commit the whole matter with all care and diligence
unto Him who can search the heart to the uttermost, and knows how
to prevent all its treacheries and deceits. In the things before men-
176 THE NATURE AND POWER OF INDWELLING SIN.
tioned lies our duty, but here lies our safety. There is no treacherous
corner in our hearts but he can search it to the uttermost; there is
no deceit in them but he can disappoint it. This course David takes,
Ps. cxxxix. After he had set forth the omnipresence of God and
his omniscience, verses 1-10, he makes improvement of it: verse 23,
" Search me, O God, and try me." As if he had said, " It is but a
little that I know of my deceitful heart, only I would be sincere; I
would not have reserves for sin retained therein. Wherefore, do thou,
who art present with my heart, who knowest my thoughts long be-
fore, undertake this work, perform it thoroughly, for thou alone art
able so to do."
There are yet other arguments for the evidencing of the power and
strength of indwelling sin, from whence it is termed a " law," which
we must pass through, according to the order wherein before we laid
them down.
CHAPTER IV.
Indwelling sin enmity against God — Thence its power — Admits of no peace nor
rest — Is against God himself — Acts itself in aversation from God, and pro-
pensity to evil — Is universal — To all of God — In all of the soul — Constant.
Secondly. We have seen the seat and subject of this law of sin. In
the next place we might take a view of its nature in general, which
also will manifest its power and efficacy; but this I shall not enlarge
upon, it being not my business to declare the nature of indwelling sin :
it hath also been done by others. I shall therefore only, in reference
unto our special design in hand, consider one property of it that be-
longs unto its nature, and this always, wherever it is. And this is
that which is expressed by the apostle, Rom. viii. 7, " The carnal
mind is enmity against God." That which is here called <pp6»ri/j,a
rrig ca.p-z.6g, " the wisdom of the flesh," is the same with " the law of
sin" which we insist on. And what says he hereof? Why, it is 'iyjpa.
tig Qiov, — " enmity against God." It is not only an enemy, — for so
possibly some reconciliation of it unto God might be made, — but
it is enmity itself, and so not capable of accepting any terms of
peace. Enemies may be reconciled, but enmity cannot ; yea, the
only Avay to reconcile enemies is to destroy the enmity. So the
apostle in another case tells us, Rom. v. 10, " We, who were enemies,
are reconciled to God;" that is, a work compassed and brought
about by the blood of Christ, — the reconciling of the greatest enemies.
But Avhen he comes to speak of enmity, there is no way for it, but
INDWELLING SIN ENMITY AGAINST GOD. 177
it must be abolished and destroyed: Eph. ii. 15, " Having abolished
in his flesh the enmity." There is no way to deal with any enmity
whatever but by its abolition or destruction.
And this also lies in it as it is enmity, that every part and parcel
of it, if we may so speak, the least degree of it that can possibly re-
main in any one, whilst and where there is any thing of its nature,
is enmity still. It may not be so effectual and powerful in operation
as where it hath more life and vigour, but it is enmity stilL As
every drop of poison is poison, and will infect, and every spark of
fire is fire, and will burn ; so is every thing of the law of sin, the last,
the least of it, — it is enmity, it will poison, it will burn. That which
is any thing in the abstract is still so whilst it hath any being at all.
Our apostle, who may well be supposed to have made as great a
progress in the subduing of it as any one on the earth, yet after all
cries out for deliverance, as from an irreconcilable enemy, Rom. viL
24. The meanest acting, the meanest and most imperceptible work-
ing of it, is the acting and working of enmity. Mortification abates
of its force, but doth not change its nature. Grace changeth the
nature of man, but nothing can change the nature of sin. "What-
ever effect be wrought upon it, there is no effect wrought in it, but
that it is enmity still, sin still. This then, by it, is our state and con-
dition : — " God is love," 1 John iv. 8. He is so in himself, eternally
excellent, and desirable above all. He is so to us, he is so in the
blood of his Son and in all the inexpressible fruits of it, by which we
are what we are, and wherein all our future hopes and expectations
are wrapped up. Against this God we carry about us an enmity all
our days; an enmity that hath this from its nature, that it is incapable
of cure or reconciliation. Destroyed it may be, it shall be, but cured
it cannot be. If a man hath an enemy to deal withal that is too
mighty for him, as David had with Saul, he may take the course that
he did, — consider what it is that provoked his enemy against him,
and so address himself to remove the cause and make up his peace;
1 Sam. xx vi. 19, " If the Lord have stirred thee up against me, let hinv
accept an offering: but if they be the children of men, cursed be they
before the Lord." Come it from God or man, there is yet hope of
peace. But when a man hath enmity itself to deal withal, nothing is
to be expected but continual fighting, to the destruction of the one
party. If it be not overcome and destroyed, it will overcome and
destroy the soul.
And herein lies no small part of its power, which we are inquiring
after, — it can admit of no terms of peace, of no composition. There
may be a composition where there is no reconciliation, — there may
be a trace where there is no peace; but with this enemy we can
obtain neither the one nor the other. It is never quiet, conquering nor
VOL. VI. 12
17S ' THE NATURE AND POWER OF INDWELLING SIN.
conquered ; which was the only kind of enemy that the famous warrior
complained of of old. It is in vain for a man to have any expecta-
tion of rest from his lust but by its death ; of absolute freedom but
by his own. Some, in the tumultuating of their corruptions, seek for
quietness by labouring to satisfy them, "making provision for the
flesh, to fulfil the lusts thereof," as the apostle speaks, Rom. xiii. 14.
This is to aslake fire by wood and oil. As all the fuel in the world, all
the fabric of the creation that is combustible, being cast into the fire,
will not at all satisfy it, but increase it; so is it with satisfaction given
to sin by sinning, — it doth but inflame and increase. If a man will
part with some of his goods unto an enemy, it may satisfy him ; but
enmity will have all, and is not one whit the more satisfied than if he
had received nothing at all, — like the lean cattle that were never the
less hungry for having devoured the fat. You cannot bargain with
the fire to take but so much of your houses ; ye have no way but to
quench it. It is in this case as it is in the contest between a wise
man and a fool : Pro v. xxix. 9, " Whether he rage or laugh, there is
no rest." Whatever frame or temper he be in, his importunate
folly makes him troublesome. It is so with this indwelling sin :
whether it violently tumultuate, as it will do on provocations and
temptations, it will be outrageous in the soul; or whether it seem to
be pleased and contented, to be satisfied, all is one, there is no peace,
no rest to be had with it or by it. Had it, then, been of any other
nature, some other way might have been fixed on ; but seeing it con-
sists in enmity, all the relief the soul hath must lie in its ruin.
Secondly, It is not only said to be "enmity," but it is said to be
" enmity against God." It hath chosen a great enemy indeed. It
is in sundry places proposed as our enemy: 1 Pet. ii. 11, "Abstain
from fleshly lusts, winch war against the soul;" they are enemies to
the soul, that is, to ourselves. Sometimes as an enemy to the Spirit
that is in us: "The flesh lusteth" or fighteth "against the Spirit,
Gal. v. 1 7. It fights against the Spirit, or the spiritual principle that
is in us, to conquer it; it fights against our souls, to destroy them.
It hath special ends and designs against our souls, and against the
principle of grace that is in us; but its proper formal object is God:
it is "enmity against God." It is its work to oppose grace; it is a con-
sequent of its work to oppose our souls, which follows upon what it
doth more than what it intends; but its nature and formal design is to
oppose God, — God as the lawgiver, God as holy, God as the author
of the gospel, a way of salvation by grace, and not by works, — this
is the direct object of the law of sin. Why doth it oppose duty, so
that the good we would do we do not, either as to matter or manner?
WThy doth it render the soul carnal, indisposed, unbelieving, unepi-
ritual, weary, wandering? It is because of its enmity to God, whom
IXDWELLIXG STX EXMITY AGAINST GOD. 1 79
the soul aims to have communion withal in duty. It hath, as it "were,
that command from Satan which the Assyrians had from their king :
" Fight neither with small nor great, save only with the king of
Israel," 1 Kings xxii. 31. It is neither great nor small, but God
himself, the King of Israel, that sin sets itself against. There lies
the secret formal reason of all its opposition to good, — even because it
relates unto God. ITay a road, a trade, a way of duties be set up,
where communion with God is not aimed at, but only the duty it-
self, as is the manner of men in most of their superstitious worship,
the opposition that will lie against it from the law of sin will be very
weak, easy, and gentle. Or, as the Assyrians, because of his show
of a king, assaulted Jehoshaphat, but when they found that it was
not Ahab, they turned back from pursuing of him ; so because there
is a show and appearance of the worship of God, sin may make head
against it at first, but when the duty cries out in the heart that in-
deed God is not there, sin turns away to seek out its proper enemy,
even God himself, elsewhere. And hence do many poor creatures
spend their days in dismal, tiring superstitions, without any great
reluctancy from within, when others cannot be suffered freely to watch
with Christ in a spiritual manner one hour. And it is no wonder
that men fight with carnal weapons for their superstitious worship
without, when they have no fighting against it within; for God is
not in it, and the law of sin makes not opposition to any duty, but
to God in every duty. This is our state and condition: — All the op-
position that ariseth in us unto any thing that is spiritually good,
whether it be from darkness in the mind, or aversation in the will,
or sloth in the affections, all the secret arcniincrs and reasonings that
are in the soul in pursuit of them, the direct object of them is God
himself. The enmity lies against him; which consideration surely
should influence us to a perpetual, constant watchfulness over our-
selves.
It is thus also in respect of all propensity unto sin, as well as aver-
sation from God. It is God himself that is aimed at. It is true, the
pleasures, the wages of sin, do greatly influence the sensual, carnal
affections of men : but it is the holiness and authority of God that sin
itself rises up against; it hates the yoke of the Lord. " Thou hast
been weary of me," saith God to sinners ; and that during their per-
formance of abundance of duties. Every act of sin is a fruit of being
weary of God. Thus Job tells us what lies at the bottom in the
heart of sinners: "They say to God, Depart from us;" — it is enmity
against him and aversation from him. Here lies the formal na-
ture of every sin : — it is an opposition to God, a casting off his yoke,
a breaking off the dependence which the creature ought to have on
the Creator. And the apostle, Rom. viii. 7, gives the reason why
1 80 THE NATURE AND POWER OF INDWELLING SIN.
he affirms " the carnal mind to be enmity against God," — namely,
" because it is not subject to the will of God, nor indeed can be."
It never is, nor will, nor can be subject to God, its whole nature con-
sisting in an opposition to him. The soul wherein it is may be sub-
ject to the law of God; but this law of sin sets up in contrariety unto
it, and will not be in subjection.
To manifest a little farther the power of this law of sin from this
property of its nature, that it is enmity against God, one or two in-
separable adjuncts of it may be considered, which will farther evince
it:—
1. It is universal. Some contentions are bounded unto some par-
ticular concernments; this is about one thing, that about another.
It is not so here; the enmity is absolute and universal, as are all
enmities that are grounded in the nature of the things themselves.
Such enmity is against the whole kind of that which is its object.
Such is this enmity: for, (1.) It is universal to all of God; and, (2.)
It is universal in all of the soul.
(1.) It is universal to all of God. If there were any thing of God,
his nature, properties, his mind or will, his law or gospel, any duty
of obedience to him, of communion with him, that sin had not an
enmity against, the soul might have a constant shelter and retreat
within itself, by applying itself to that of God, to that of duty to-
wards him, to that of communion with him, that sin would make no
opposition against. But the enmity lies against God, and all of God,
and every thing wherein or whereby we have to do with him. It is
not subject to the law, nor any part or parcel, word or tittle of the
law. Whatever is opposite to any thing as such, is opposite unto all
of it. Sin is enmity to God as God, and therefore to all of God.
Not his goodness, not his holiness, not his mercy, not his grace, not
his promises : there is not any thing of him which it doth not make
head against ; nor any duty, private, public, in the heart, in external
works, which it opposeth not. And the nearer (if I may so say)
any thing is to God, the greater is. its enmity unto it. The more
of spirituality and holiness is in any thing, the greater is its enmity.
That which hath most of God hath most of its opposition. Con-
cerning them in whom this law is most predominant, God says,
" Ye have set at nought all my counsel, and would none of my re-
proof," Prov. i. 25. Not this or that part of God's counsel, his mind,
or will is opposed, but all his counsel; whatever he calleth for or
guideth unto, in every particular of it, all is set at nought, and no-
thing of his reproof attended unto. A man would think it not very
strange that sin should maintain an enmity against God in his law,
which comes to judge it, to condemn it; but it raiseth a greater
enmity against him in ms gospel, wherein he tenders mercy and
INDWELLING SIN ENMITY AGAINST GOD. 181
pardon as a deliverance from it; and that merely because more of
the glorious properties of God's nature, more of his excellencies and
condescension, is manifested therein than in the other.
(2.) It is universal in all of the soul. Would this law of sin have
contented itself to have subdued any one faculty of the soul, — would
it have left any one at liberty, any one affection free from its yoke
and bondage, — it might possibly have been with more ease opposed or
subdued. But when Christ comes with his spiritual power upon the
soul, to conquer it to himself, he hath no quiet landing-place. He
can set foot on no ground but what he must fight for and conquer.
Not the mind, not an affection, not the will, but all is secured
against him. And when grace hath made its entrance, yet sin will
dwell in all its coasts. Were any thing in the soul at perfect free-
dom and liberty, there a stand might be made to drive it from all
the rest of its holds; but it is universal, and wars in the whole soul.
The mind hath its own darkness and vanity to wrestle with, — the will
its own stubbornness, obstinacy, and perverseness ; every affection
its own frowardness and aversation from God, and its sensuality, to
deal withal: so that one cannot yield relief unto another as they
ought; they have, as it were, their hands full at home. Hence it is
that our knowledge is imperfect, our obedience weak, love not un-
mixed, fear not pure, delight not free and noble. But I must not
insist on these particulars; or I could abundantly show how diffused
this principle of enmity against God is through the whole soul.
2. Hereunto might be added its constancy. It is constant unto
itself, it wavers not, it hath no thoughts of yielding or giving over,
notwithstanding the powerful opposition that is made unto it both by
the law and gospel ; as afterward shall be showed.
This, then, is a third evidence of the power of sin, taken from its
nature and properties, wherein I have fixed but on one instance for
its illustration, — namely, that it is " enmity against God," and that
universal and constant. Should we enter upon a full description of it,
it would require more space and time than we have allotted to this
whole subject. What hath been delivered might give us a little
sense of it, if it be the will of God, and stir us up unto watchfulness.
What can be of a more sad consideration than that we should carry
about us constantly that which is enmity against God, and that not
in this or that particular, but in all that he is and in all wherein he
hath revealed himself? I cannot say it is well with them who find
it not. It is well with them, indeed, in whom it is weakened, and
the power of it abated ; but yet, for them who say it is not in them,
they do but deceive themselves, and there is no truth in them.
182 THE NATURE AND POWER OF INDWELLING SIN.
CHAPTER V.
Nature of sin farther discovered as it is enmity against God — Its aversation from
all good opened — Means to prevent the effects of it prescribed.
Thirdly. We have considered somewhat of the nature of indwell-
ing sin, not absolutely, but in reference unto the discovery of its power;
but this more clearly evidenceth itself in its actings and operations.
Power is an act of life, and operation is the only discoverer of life.
We know not that any thing lives but by the effects and works of
life; and great and strong operations discover a powerful and vigorous
life. Such are the operations of this law of sin, which are all demon-
strations of its power.
That which we have declared concerning its nature is, that it con-
sists in enmity. Now, there are two general heads of the working or
operation of enmity, — first, Aversation; secondly, Opposition.
First, Aversation. Our Saviour, describing the enmity that was
between himself and the teachers of the Jews, by the effects of it,
saith in the prophet, " My -soul loathed them, and their soul also
abhorred me," Zech. xi. 8. Where there is mutual enmity, there is
mutual aversation, loathing, and abomination. So it was between
the Jews and the Samaritans, — they were enemies, and abhorred one
another ; as John iv. 9.
Secondly, Opposition, or contending against one another, is the
next product of enmity. Isa. lxiii. 10, " He was turned to be their
enemy, and he fought against them ; " speaking of God towards the
people. Where there is enmity, there will be fighting; it is the proper
and natural product of it. Now, both these effects are found in this
law of sin: — ■
First, For aversation. There is an aversation in it unto God and
every thing of God, as we have in part discovered in handling the
enmity itself, and so shall not need much to insist upon it again. All
indisposition unto duty, wherein communion with God is to be ob-
tained ; all weariness of duty ; all carnality, or formality unto duty, —
it all springs from this root. The wise man cautions us against this
evil: Eccles. v. 1, "Keep thy foot when thou goest to the house of
God ;" — "Hast thou any spiritual duty to perform, and dost thou design
the attaining of any communion with God? look to thyself, take care
of thy affections ; they will be gadding and wandering, and that from
their aversation to what thou hast in hand." There is not any good
that we would do wherein we may not find this aversation exercising
itsel f. " When I would do good, evil is present with me ; " — " At any
time, at all times, when I would do any thing that is spiritually good,
AVERSATION IN SIN FROM ALL THAT IS GOOD. 1 83
it is present, — that is, to hinder me, to obstruct me in my duty;
because it abhors and loathes the thing which I have in hand, it will
keep me off from it if it be possible." In them in whom it prevails,
it comes at length unto that frame which is expressed, Ezek. xxxiii. 31.
It will allow an outward, bodily presence unto the worship of God,
wherein it is not concerned, but it keeps the heart quite away.
It may be some will pretend they find it not so in themselves, but
they have freedom and liberty in and unto all the duties of obedience
that they attend unto. But I fear this pretended liberty will be
found, upon examination, to arise from one or both of these causes : —
First, Ignorance of the true state and condition of their own souls, of
their inward man and its actings towards God. They know not how
it is with them, and therefore are not to be believed in what they
report. They are in the dark, and neither know what they do nor
whither they are going. It is like the Pharisee knew little of this
matter ; which made him boast of his duties to God himself. Or,
secondly, It may be, whatever duties of worship or obedience such
persons perform, they may, through want of faith and an interest in
Christ, have no communion with them ; and if so, sin will make but
little opposition unto them therein. We speak of them whose hearts
are exercised with these things. And if under their complaints of
them, and groanings for deliverance from them, others cry out unto
them, " Stand off, we are holier than ye," they are willing to bear
their condition, as knowing that their way may be safe, though it be
troublesome ; and being willing to see their own dangers, that they
may avoid the ruin which others fall into.
Let us, then, a little consider this aversation in such acts of obedi-
ence as wherein there is no concernment but that of God and the
soul. In public duties there may be a mixture of other considera-
tions; they may be so influenced by custom and necessity, that a
right iudoment cannot from them be made of this matter. But let
us take into consideration the duties of retirement, as private prayer
and meditation, and the like; or else extraordinary duties, or duties
to be performed in an extraordinary manner: —
1. In these will this aversation and loathing oftentimes discover
itself in the affections. A secret striving will be in them about close
and cordial dealing with God, unless the hand of God in his Spirit
be high and strong upon his soul. Even when convictions, sense of
duty, dear and real esteem of God and communion with him, have
carried the soul into its closet, yet if there be not the vigour and
power of a spiritual life constantly at work, there will be a secret
loathness in them unto duty ; yea, sometimes there will be a violent
inclination to the contrary, so that the soul had rather do any thing,
embrace any diversion, though it wound itself thereby, than vigor-
184 THE NATURE AND TOWER OF INDWELLING SIN.
ously apply itself unto that which in the inward man it breathes
after. It is weary before it begins, and says, " When will the work
be over?" Here God and the soul are immediately concerned; and
it is a great conquest to do what we would, though we come exceed-
ingly short of what we should do.
2. It discovers itself in the mind also. When we address ourselves
to God in Christ, we are, as Job speaks, to " fill our mouths with
arguments/' chap, xxiii. 4, that we may be able to plead with him,
as he calls upon us to do: Isa. xliii. 26, "Put me in remembrance;
let us plead together." Whence the church is called upon to take
unto itself words or arguments in going to God, Hos. xiv. 2. The
sum is, that the mind should be furnished with the considerations
that are* prevailing with God, and be in readiness to plead them, and
to manage them in the most spiritual manner, to the best advantage.
Now, is there no difficulty to get the mind into such a frame as to
lay out itself to the utmost in this work ; to be clear, steady, and
constant in its duty; to draw out and make use of its stores and
furniture of promises and experiences? It starts, wanders, flags, — all
from this secret aversation unto communion with God, which proceeds
from the law of indwelling sin. Some complain that they can make
no work of meditation, — they cannot bend their minds unto it. I con-
fess there may be a great cause of this in their want of a right un-
derstanding of the duty itself, and of the ways of managing the soul
in it; which therefore I shall a little speak to afterward: but yet
this secret enmity hath its hand in the loss they are at also, and that
both in their minds and in their affections. Others are forced to live
in family and public duties, they find such little benefit and success
in private. And here hath been the beginning of the apostasy of
many professors, and the source of many foolish, sensual opinions.
Finding this aversation in their minds and affections from closeness
and constancy in private spiritual duties, not knowing how to conquer
and prevail against these difficulties through Him who enables us,
they have at first been subdued to a neglect of them, first partial,
then total, until, having lost all conscience of them, they have had a
door opened unto all sin and licentiousness, and so to a full and utter
apostasy. I am persuaded there are very few that apostatize from
a profession of any continuance, such as our days abound withal, but
their door of entrance into the folly of backsliding was either some
great and notorious sin that blooded their consciences, tainted their
affections, and intercepted all delight of having any thing more to
do with God; or else it was a course of neglect in private duties,
arising from a weariness of contending against that powerful aversa-
tion which they found in themselves unto them. And this also,
through the craft of Satan, hath been improved into many foolish
AVERSATIOX IX SIX FROM ALL THAT IS GOOD. 185
and sensual opinions of living unto God without and above any
duties of communion. And we find, that after men have for a while
choked and blinded their consciences with this pretence, cursed wick-
edness or sensuality hath been the end of their folly. And the rea-
son of all this is, that the giving way to the law of sin in the least
is the giving strength unto it. To let it alone, is to let it grow; not
to conquer it, is to be conquered by it.
As it is in respect of private, so it is also in respect of public
duties, that have any thing extraordinary in them. What strivings,
stragglings, and pleadings are there in the heart about them, espe-
cially against the spirituality of them! Yea, in and under them, will
not the mind and affections sometimes be entangled with things un-
couth, new, and strange unto them, such as, at the time of the least
serious business, a man would not deign to take into his thoughts?
But if the least loose, liberty, or advantage be given unto indwelling
sin, if it be not perpetually watched over, it will work to a strange
and unexpected issue. In brief, let the soul unclothe any duty what-
ever, private or public, any thing that is called good, — let a man divest
it of all outward respects which secretly insinuate themselves into the
mind and give it some complacency in what it is about, but do not
render it acceptable unto God, — and he shall assuredly find somewhat
of the power and some of the effects of this aversation. It begins
in loathness and indisposition ; goes on with entangling the mind and
affections with other things; and will end, if not prevented, in weari-
ness of God, which he complains of in his people, Isa. xliii. 22. They
ceased from duty because they were " weary of God."
But this instance being of great importance unto professors in their
walking with God, we must not pass it over without some intima-
tions of directions for them in then contending against it and oppo-
sition to it. Only this must be premised, that I am not giving direc-
tions for the mortifying of indwelling sin in general, — which is to be
done alone by the Spirit of Christ, by virtue of our union with him,
Rom. viii. 13, — but only of our particular duty with reference unto
this especial evil or effect of indwelling sin that we have a little in-
sisted on, or what in this single case the wisdom of faith seems to
direct unto and call for; which will be our way and course in our
process upon the consideration of other effects of it.
1. The great means to prevent the fruits and effects of this aver-
sation is the constant keeping of the soul in a universally holy frame.
As this weakens the whole law of sin, so answerably all its proper-
ties, and particularly this aversation. It is this frame only that will
enable us to say with the Psalmist, Ps. lvil 7, " My heart is fixed, O
God, my heart is fixed." It is utterly impossible to keep the heart
in a prevailing holy frame in any one duty, unless it be so in and
1S6 THE NATURE AND POWER OF INDWELLING SIN.
unto all and every one. If sin-entanglements get hold in any one
thing, they will put themselves upon the soul in every thing. A con-
stant, even frame and temper in all duties, in all ways, is the only
preservative for any one way. Let not him who is neglective in
public persuade himself that all will be clear and easy in private, or
on the contrary. There is a harmony in obedience ; break but one
part, and you interrupt the whole. Our wounds in particular arise
generally from negligence as to the whole course ; so David informs
us, Ps. cxix. 6, " Then shall I not be ashamed, when I have respect
unto all thy commandments." A universal respect to all God's com-
mandments is the only preservative from shame; and nothing have
we more reason to be ashamed of than the shameful miscarriages of
our hearts in point of duty, which are from the principle before men-
tioned.
2. Labour to prevent the very beginnings of the workings of this
aversation ; let grace be beforehand with it in every duty. We are
directed, 1 Pet. iv. 7, to " watch unto prayer;" and as it is unto prayer,
so unto every duty, — that is, to consider and take care that we be not
hindered from within nor from without as to a due performance of
it. "Watch against temptations, to oppose them ; watch against the
aversation that is in sin, to prevent it. As we are not to give place
to Satan, no more are we to sin. If it be not prevented in its first
attempts it will prevail. My meaning is: Whatever good, as the
apostle speaks, we have to do, and find evil present with us (as we
shall find it present), prevent its parleying with the soul, its insinuat-
ing of poison into the mind and affections, by a vigorous, holy, vio-
lent stirring up of the grace or graces that are to be acted and set at
work peculiarly in that duty. Let Jacob come first into the world;
or, if prevented by the violence of Esau, let him lay hold on his heel,
to overthrow him and obtain the birthright. Upon the very first
motion of Peter to our Saviour, crying, " Master, spare thyself," he
immediately replies, " Get thee behind me, Satan." So ought we to
say, " Get thee gone, thou law of sin, thou present evil;" and it may
be of the same use unto us. Get grace, then, up betimes unto duty,
and be early in the rebukes of sin.
3. Though it do its worst, yet be sure it never prevail to a con-
quest. Be sure you be not wearied out by its pertinacity, nor driven
from your hold by its importunity ; do not faint by its opposition.
Take the apostle's advice, Heb. vi. 11, 12, " We desire that every one
of you do show the same diligence to the full assurance of hope unto
the end: that ye be not slothful." Still hold out in the same dili-
gence. There are many ways whereby men are driven from a con-
stant holy performance of duties, all of them dangerous, if not perni-
cious to tin' eottl. Some are diverted by business, some by company,
AVERSATION IN SIN FROM ALL THAT IS GOOD. 187
some by the power of temptations, some discouraged by their own
darkness ; but none so dangerous as this, when the soul gives over in
part or in whole, as wearied by the aversation of sin unto it, or to
communion with God in it. This argues the soul's giving up of
itself unto the power of sin ; which, unless the Lord break the snare
of Satan therein, will assuredly prove ruinous. Our Saviour's in-
struction is, that " we ought always to pray, and not to faint," Luke
xviii. 1. Opposition will arise, — none so bitter and keen as that from
our own hearts; if we faint, we perish. " Take heed lest ye be
wearied," saith the apostle, " and faint in your minds," Heb. xii. 3.
Such a fainting as is attended with a weariness, and that with a giv-
ing place to the aversation working in our hearts, is to be avoided, if
we would not perish. The caution is the same with that of the same
apostle, Rom. xii. 12, " Rejoicing in hope, patient in tribulation,
continuing instant in prayer;" and in general with that of chap,
vi. 12, " Let not sin therefore reign in your mortal body, that ye
should obey it in the lusts thereof." To cease from duty, in part or
in whole, upon the aversation of sin unto its spirituality, is to give
sin the rule, and to obey it in the lusts thereof Yield not, then, unto
it, but hold out the conflict; wait on God, and ye shall prevail: Isa,
xL 31, " They that wait upon the LORD shall renew their strength;
they shall mount up with wings as eagles; they shall run, and not
be weary ; and they shall walk, and not faint." But that which is
now so difficult will increase in difficulty if we give way unto it ; but
if we abide in our station, we shall prevail. The mouth of the Lord
hath spoken it.
4. Carry about a constant, humbling sense of this close aversation
uuto spiritualness that yet lies in our nature. If men find the effi-
cacy of it, what should, what consideration can, be more powerful, to
brincr them unto humble walking with God? That after all the dis-
coveries that God hath made of himself unto them, all the kindness
they have received from him, his doing of them good and not evil in
all things, there should yet be such a heart of unkindness and unbe-
lief still abiding as to have an aversation lying in it to communion
with him, — how ought the thoughts of it to cast us into the dust! to
rill us with shame and self-abhorrency all our days! What have we
found in God, in any of our approaches or addresses unto him, that it
should be thus with us? What iniquity have we found in him?
Hath he been a wilderness unto us, or a land of darkness? Did we
ever lose any thing by drawing nigh unto him? nay, hath not
therein lain all the rest and peace which we have obtained ? Is not
he the fountain and spring of all our mercies, of all our desirable
things? • Hath he not bid us welcome at our coming? Have we not
received from him more than heart can conceive or tongue express?
1SS THE NATURE AND POWER OF INDWELLING SIN.
What ails, then, our foolish and wretched hearts, to harbour such a
cursed secret dislike of him and his ways? Let us be ashamed and
astonished at the consideration of it, and walk in an humbling sense
of it all our davs. Let us carry it about with us in the most secret of
our thoughts. And as this is a duty in itself acceptable unto God, who
delights to dwell with them that are of an humble and contrite spirit,
so it is of exceeding efficacy to the weakening of the evil we treat of.
5. Labour to possess the mind with the beauty and excellency of
spiritual things, that so they may be presented lovely and desirable
to the soul ; and this cursed aversation of sin will be weakened there-
by. It is an innate acknowledged principle, that the soul of man
will not keep up cheerfully unto the worship of God unless it have
a discovery of a beauty and comeliness in it. Hence, when men had
lost all spiritual sense and savour of the things of God, to supply the
want that was in their own souls, they invented outwardly pompous
and gorgeous ways of worship, in images, paintings, pictures, and I
know not what carnal ornaments; which they have called "The beauties
of holiness \" Thus much, however, was discovered therein, that the
mind of man must see a beauty, a desirableness in the things of God's
worship, or it will not delight in it ; aversation will prevail. Let, then,
the soul labour to acquaint itself with the spiritual beauty of obe-
dience, of communion with God, and of all duties of immediate ap-
proach to him, that it may be filled with delight m them. It is not
my present work to discover the heads and springs of that beauty
and desirableness which is in spiritual duties, in their relation to God,
the eternal spring of all beauty, — to Christ, the love, desire, and hope
of all nations, — to the Spirit, the great beautifler of souls, rendering
them by his grace all glorious within ; in their suitableness to the souls
of men, as to their actings towards their last end, in the rectitude and
holiness of the rule in attendance whereunto they are to be per-
formed. But I only say at present, in general, that to acquaint the
soul throughly with these things is an eminent way of weakening the
aversation spoken of.
CHAPTER VI.
The work of this enmity against God by way of opposition— First, It lusteth —
Wherein the lusting of sin consisteth — Its surprising of the soul— Readiness
to close with temptations — Secondly, Its fighting and warring— 1. In rebel-
lion against the law of grace — 2. In assaulting the soul.
How this enmity worketh by way of aversation hath been declared,
as also the means that the soul is to use for the preventing of its
OPPOSITION OF SIX UNTO GOD. 189
effects and prevalency. The second way whereby it exerts itself is
opposition. Enmity will oppose and contend with that wherewith
it is at enmity; it is so in things natural and moral. As light and
darkness, heat and cold, so virtue and vice oppose each other. So
is it with sin and grace ; saith the apostle, " These are contraiy one
to the other," Gal. v. 17; — 'A/./.v.w; avrixenai. They are placed and
set in mutual opposition, and that continually and constantly, as we
shall see.
Now, there are two ways whereby enemies manage an opposition,
— first, by force; and, secondly, by fraud and deceit. So when the
Egyptians became enemies to the children of Israel, and managed
an enmity against them, Exod. i. 10, Pharaoh saith, ""Let us deal
wisely/'' or rather cunningly and subtil ely, "with this people;" for so
Stephen, with respect to this word, expresseth it, Acts vii. ] 9, by
xarucopisd/Asvog, — he used " all manner of fraudulent sophistry." And
unto this deceit they added force in their grievous oppressions. This
is the way and manner of things where there is a prevailing enmity ;
and both these are made use of by the law of sin in its enmity against
God and our souls.
I shall begin with the first, or its actings, as it were, in a way of
force, in an open downright opposition to God and his law, or the
good that a believing soul would do in obedience unto God and his
law. And in this whole matter we must be careful to steer our
course aright, taking the Scripture for our guide, with spiritual rea-
son and experience for our companions; for there are many shelves
in our course which must diligently be avoided, that none who con-
sider these things be troubled without cause, or comforted without a
just foundation.
In this first way, whereby this sin exerts its enmity in opposition,
— namely, as it were by force or strength, — there are four things,
expressing so many distinct degrees in its progress and procedure in
the pursuit of its enmity : —
First, Its general inclination: It "lusteth," Gal. v. 17.
Secondly, Its particular way of contending : It " fights or wars,"
Rom. vii. 23; James iv. 1 ; 1 Pet, ii. 11.
Thirdly, Its success in this contest : It " brings the soul into cap-
tivity to the law of sin," Bom. vii. 23.
Fourthly, Its growth and rage upon success: It comes up to "mad-
ness," as an enraged enemy will do, Eccles. ix. 3. All which we must
speak to in order.
First, In general it is said to lust: Gal. v. 17, " The flesh lusteth
against the Spirit." This word expresseth the general nature of
that opposition which the law of sin maketh against God and the
rule of his Spirit or grace in them that believe; and, therefore, the
190 THE NATURE AND POWER OF INDWELLING SIN.
least degree of that opposition is expressed hereby. When it doth
any thing, it lusteth ; as, because burning is the general acting of
fire, whatever it doth else, it doth also burn. When fire doth any
thing it burns ; and when the law of sin doth any thing it lusts.
Hence, all the actings of this law of sin are called " The lusts of
the flesh:" Gal. v. 16, "Ye shall not fulfil the lust of the flesh;"
Rom. xiii. 14, "Make no provision for the flesh, to fulfil the lusts
thereof." Nor are these lusts of the flesh those only whereby men
act their sensuality in riot, drunkenness, uncleanness, and the like;
but they comprehend all the actings of the • law of sin whatever, in
all the faculties and affections of the soul. Thus, Eph. ii. 3, we have
mention of the desires, or wills, or " lusts of the mind," as well as of
the " flesh." The mind, the most spiritual part of the soul, hath its
lusts, no less than the sensual appetite, which seems sometimes more
properly to be called the " flesh." And in the products of these lusts
there are "defilements of the spirit" as well as of the "flesh," 2 Cor. vii
1, — that is, of the mind and understanding, as well of the appetite
and affections, and the body that attends their service. And in the
blamelessness of all these consists our holiness : 1 Thess. v. 23, " The
God of peace sanctify you wholly; and I pray God, your whole spirit,
and soul, and body, be preserved blameless unto the coming of our
Lord Jesus Christ." Yea, by the "flesh" in this matter the whole old
man, or the law of sin, is intended : John iii. 6, " That which is born
of the flesh is flesh," — that is, it is all so, and nothing else ; and what-
ever remains of the old nature in the new man is flesh still. And
this flesh lusteth, — this law of sin doth so; which is the general bottom
and foundation of all its opposition unto God. And this it doth two
ways: —
1. In a hidden, close propensity unto all evil. This lies in it
habitually. Whilst a man is in the state of nature, fully under the
power and dominion of this law of sin, it is said that " every figment
of his heart is evil, and that continually," Gen. vi 5. It can frame,
fashion, produce, or act nothing but what is evil ; because this habi-
tual propensity unto evil that is in the law of sin is absolutely pre-
dominant in such a one. It is in the heart like poison that hath
nothing to allay its venomous qualities, and so infects whatever it
touches. And where the power and dominion of it is broken, yet in
its own nature it hath still an habitual propensity unto that which is
evil, wherein its lusting doth consist.
But here we must distinguish between the habitual frame of the
heart and the natural propensity or habitual inclination of the laiu
of sin in the heart. The habitual inclination of the heart is deno-
minated from the principle that bears chief or sovereign rule in it;
and therefore in believers it is unto good, unto God, unto holiness,
OPPOSITION OF SIN UNTO GOD. 191
unto obedience. The heart is not habitually inclined unto evil by
the remainders of indwelling sin ; but this sin in the heart hath a con-
stant, habitual propensity unto evil in itself or its own nature. This
the apostle intends by its being present with us : " It is present with
me ;" that is, always and for its own end, which is to lust unto sin.
It is with indwelling sin as with a river. Whilst the springs and
fountains of it are open, and waters are continually supplied unto its
streams, set a dam before it, and it causeth it to rise and swell until it
bear down all or overflow the banks about it. Let these waters be
abated, dried up in some good measure in the springs of them, and
the remainder may be coerced and restrained. But still, as long as
there is any running water, it will constantly press upon what stands
before it, according to its weight and strength, because it is its nature
so to do ; and if by any means it make a passage, it will proceed. So
is it with indwelling sin; whilst the springs and fountains of it are
open, in vain is it for men to set a dam before it by their convictions,
resolutions, vows, and promises. They may check it for a while, but
it will increase, rise high, and rage, at one time or another, until it
bears down all those convictions and resolutions, or makes itself an
under-ground passage by some secret lust, that shall give a full vent
unto it. But now, suppose that the springs of it are much dried up
by regenerating grace, the streams or actings of it abated by holi-
ness, yet whilst any thing remains of it, it will be pressing con-
stantly to have vent, to press forward into actual sin ; and this is its
lusting.
And this habitual propensity in it is discovered two ways : —
(1.) In its unexpected surprisals of the soul into foolish, sinful
figments and imaginations, which it looked not for, nor was any occa-
sion administered unto them. It is with indwelling sin as it is with
the contrary principle of sanctifying grace. This gives the soul, if I
may so say, many a blessed surprisal. It oftentimes ingenerates and
brings forth a holy, spiritual frame in the heart and mind, when we
have had no previous rational considerations to work them thereunto.
And this manifests it to be an habitual principle prevailing in the
mind : so Cant, vi 1 2, " Or ever I was aware, my soul made me as
the chariots of Ammi-nadib;" that is, free, willing, and ready for com-
munion with Christ. 7^^ ™J — "I knew not; it was done by the
power of the Spirit of grace; so that I took no notice of it, as it were,
until it was done." The frequent actings of grace in this manner,
exciting acts of faith, love, and complacency in God, are evidences of
much strength and prevalency of it in the soul And thus, also, is it
with indwelling sin; ere the soul is aware, without any provocation
or temptation, when it knows not, it is cast into a vain and foolish
frame. Sin produceth its figments secretly in the heart, and pre-
192 THE NATURE AND POWER OF INDWELLING SIN.
vents the mind's consideration of what it is about. I mean hereby
those " actus primo primi," first acts of the soul ; which are thus far
involuntary, as that they have not the actual consent of the will unto
them, but are voluntary as far as sin hath its residence in the will.
And these surprisals, if the soul be not awake to take speedy care for
the prevention of their tendency, do oftentimes set all as it were on
fire, and engage the mind and affections into actual sin : for as by
grace we are oftentimes, ere we are aware, " made as the chariots of a
willing people," and are far engaged in heavenly-mindedness and com-
munion with Christ, making speed in it as in a chariot ; so by sin are
we oftentimes, ere we are aware, carried into distempered affections,
foolish imaginations, and pleasing delightfulness in things that are
not good nor profitable. Hence is that caution of the apostle, Gal.
vi. 1, 'Eav wpoXripdf)' — "If a man be surprised at unawares with a fault,
or in a transgression." I doubt not but the subtlety of Satan and
the power of temptation are here taken into consideration by the
apostle, which causeth him to express a man's falling into sin by eav
TfoX'/iipQfi , — " if he be surprised." So this working of indwelling sin
also hath its consideration in it, and that in the chiefest place, with-
out which nothing else could surprise us ; for without the help
thereof, whatever comes from without, from Satan or the world,
must admit of some parley in the mind before it be received, but it
is from within, from ourselves, that we are surprised. Hereby are we
disappointed and wrought over to do that which we would not, and
hindered from the doing of that which we would.
Hence it is, that when the soul is oftentimes doing as it were quite
another thing, engaged quite upon another design, sin starts that in
the heart or imaginations of it that carries it away into that which is
evil and sinful. Yea, to manifest its power, sometimes, when the
soul is seriously engaged in the mortification of any sin, it will, by
one means or other, lead it away into a dalliance with that very sin
whose ruin it is seeking, and wnose mortification it is engaged in !
But as there is in this operation of the law of sin a special enticing
or entangling, we shall speak unto it fully afterward. Now, these
surprisals can be from nothing but an habitual propensity unto evil
in the principle from whence they proceed ; not an habitual inclina-
tion unto actual sin in the mind or heart, but an habitual propensity
unto evil in the sin that is in the mind or heart. This prevents the
soul with its figments. How much communion with God is hereby
prevented, how many meditations are disturbed, how much the minds
and consciences of men have been defiled by this acting of sin, some
may have observed. I know no greater burden in the life of a be-
liever than these involuntary surprisals of soul; involuntary, I say,
as to the actual consent of the will, but not so in respect of that cor-
OPPOSITION OF SIN UNTO GOD. 103
ruption winch is in the will, and is the principle of them. And it is
in respect unto these that the apostle makes his complaint, Bona,
vii. 24
(2.) This habitual inclination manifests itself in its readiness and
promptness, without dispute or altercation, to join and close with
every temptation whereby it may possibly be excited. As we know
it is in the nature of fire to burn, because it immediately lays hold on
whatever is combustible, let any temptation whatever be proposed
unto a man, the suitableness of whose matter unto his corruptions, or
manner of its proposal, makes it a temptation; immediately he hath
not only to do with the temptation as outwardly proposed, but also
with his own heart about it. Without farther consideration or debate,
the temptation hath got a friend in him. Not a moment's space is
given between the proposal and the necessity there is incumbent on
the soul to look to its enemy within. And this also argues a constant,
habitual propensity unto evil. Our Saviour said of the assaults and
temptations of Satan, " The prince of this world cometh, and he hath
no part in me," John xiv. 30. He had more temptations, intensively
and extensively, in number, quality, and fierceness, from Satan and
the world, than ever had any of the sons of men; but yet in all of
them he had to deal only with that which came from without. His
holy heart had nothing like to them, suited to them, or ready to give
them entertainment: "The prince of this world had nothing in
him." So it was with Adam. When a temptation befell him, he had
only the outward proposal to look unto ; all was well within untii
the outward temptation took place and prevailed. With us it is not so.
In a city that is at unity in itself, compact and entire, without divi-
sions and parties, if an enemy approach about it, the rulers and inha-
bitants have no thoughts at all but only how they may oppose the
enemy without, and resist him in his approaches. But if the city be
divided in itself, if there be factions and traitors within, the very first
thing they do is to look to the enemies at home, the traitors within,
to cut off the head of Sheba, if they will be safe. All was well with
Adam within doors when Satan came, so that he had nothing to do
but to look to his assaults and approaches. But now, on the access
of any temptation, the soul is instantly to look in, where it shall find
this traitor at work, closing with the baits of Satan, and stealing
away the heart ; and this it doth always, which evinceth an habitual
inclination. Ps. xxxviii. 17, saith David, "I am ready to halt," or for
halting: |VM V&? ^"^; — " I am prepared and disposed unto hallu-
cination, to the slipping of my foot into sin," verse 16, as he expounds
the meaning of that phrase, Ps. lxxiii. 2, 3. There was from indwell-
ing sin a continual disposition in him to be slipping, stumbling,
halting, on every occasion or temptation. There is nothing so vain,
VOL. vi. 13
194 THE NATURE AND POWER OF INDWELLING SIN.
foolish, ridiculous, fond, nothing so vile and abominable, nothing so
atheistical or execrable, but, if it be proposed unto the soul in a way
of temptation, there is that in this law of sin which is ready to answer
it before it be decried by grace. And this is the first thing in this
lusting of the law of sin, — it consists in its habitual propensity unto
evil, manifesting itself by the involuntary surprisals of the soul unto
sin, and its readiness, without dispute or consideration, to join in all
temptations whatever.
2. Its lusting consists in its actual pressing after that which is
evil, and actual opposition unto that which is good. The former
instance showed its constant readiness to this work ; this now treats
of the work itself. It is not only ready, but for the most part always
engaged. " It lusteth," saith the Holy Ghost. It doth so continu-
ally. It stirreth in the soul by one act or other constantly, almost as
the spirits in the blood, or the blood in the veins. This the apostle
calls its tempting: James i. 14, "Every man is tempted of his own
lust." Now, what is it to be tempted? It is to have that proposed
to a man's consideration which, if he close withal, it is evil, it is sin
unto him. This is sin's trade : 'EvidvaeT' — " It lusteth." It is raising1
up in the heart, and proposing unto the mind and affections, that
which is evil; trying, as it were, whether the soul will close with its
suggestions, or how far it will carry them on, though it do not wholly
prevail. Now, when such a temptation comes from without, it is
unto the soul an indifferent thing, neither good nor evil, unless it be
consented unto ; but the very proposal from ivithin, it being the
soul's own act, is its sin. And this is the work of the law of sin, — it
is restlessly and continually raising up and proposing innumerable
various forms and appearances of evil, in this or that kind, indeed in
every kind that the nature of man is capable to exercise corruption
in. Something or other, in matter, or manner, or circumstance, inor-
dinate, unspiritual, unanswerable unto the rule, it hatcheth and pro-
poseth unto the soul. And this power of sin to beget figments and
ideas of actual evil in the heart the apostle may have respect unto,
1 Thess. v. 22, 'Ato <xavrh<; s'/dovg vovripou aKzyjak' — " Keep yourselves
from every figment or idea of sin in the heart;" for the word there
used doth not anywhere signify an outward form or appearance:
neither is it the appearance of evil, but an evil idea or figment that
is intended. And this lusting of sin is that which the prophet ex-
presseth in wicked men, in whom the law of it is predominant: Isa.
lvii. 20, " The wicked are like the troubled sea, when it cannot rest,
whose waters cast up mire and dirt;" a similitude most lively, ex-
pressing the lustings of the law of sin, restlessly and continually bub-
bling up in the heart, with wicked, foolish, and filthy imaginations
and desires. This, then, is the first thing in the opposition that
OPPOSITION OF SIN UNTO GOD. 195
tills enmity makes to God, — namely, in its general inclination, it
" lusteth."
Secondly, There is its particular way of contending, — it fights or
wars; that is, it acts with strength and violence, as men do in war.
First, it lusts, stirring and moving inordinate figments in the mind,
desires in the appetite and the affections, proposing them to the wilL
But it rests not there, it cannot rest; it urgeth, presseth, and pursueth
its proposals with earnestness, strength, and vigour, fighting, and con-
tending, and warring to obtain its end and purpose. Would it
merely stir up and propose things to the soul, and immediately acqui-
esce in the sentence and judgment of the mind, that the thing is evil,
against God and his will, and not farther to be insisted on, much sin
might be prevented that is now produced; but it rests not here, — it
proceeds to carry on its design, and that with earnestness and con-
tention. By this means wicked men " inflame themselves/' Isa. lvii. 5.
They are self-inflamers, as the word signifies, unto sin ; every spark of
sin is cherished in them until it grows into a flame: and so it will do
in others, where it is so cherished.
Now, this fighting or warring of sin consists in two things: — 1. In
its rebellion against grace, or the law of the mind. 2. In its assault-
ing the soul, contending for rule and sovereignty over it.
1. The first is expressed by the apostle, Rom. vii. 23 : " I find," soys
he, "another law/' avr;<rrcarrjo>sv&v rp v6ft,({) nv mot fLo», " rebelling against
the law of my mind." There are, it seems,- two laws in us, — the " law
of the flesh," or of sin ; and the " law of the mind," or of grace. But con-
trary laws cannot both obtain sovereign power over the same person,
at the same time. The sovereign power in believers is in the hand
of the law of grace; so the apostle declares, verse 22, " I delight in
the law of God in the inward man." Obedience unto this law is
performed with delight and complacency in the inward man, because
its authority is lawful and good. So more expressly, chap, vl 14,
" For sin shall not have dominion over you, for ye are not under the
law, but under grace." Now, to war against the law that hath a just
sovereignty is to rebel; and so uiriCTfarsUsdai signifies, it is to rebel,
and ought to have been so translated, " Rebelling against the law of
my mind." And this rebellion consists in a stubborn, obstinate oppo-
sition unto the commands and directions of the law of grace. Doth
the " law of the mind" command any thing as duty? doth it severely
rise up against any thing that is evil? When the lusting of the law
of sin rises up to this degree, it contends against obedience with all
its might; the effect whereof, as the apostle tells us, is " the doing of
that which we would not, and the not doing of that which we would,"
chap, vii 1 5, 16. And we may gather a notable instance of the power
of sin in this its rebellion from this place. The law of grace prevails
196 THE NATURE AND POWER OF INDWELLING SIN.
upon the will, so that it would do that which is good : " To will is
present with me," verse 18; "When I would do good," verse 21;
and a^ain. verse 19, " And I would not do evil." And it prevails
upon the understanding, so that it approves or disapproves, according
to the dictates of the law of grace: Verse 16, "I consent unto the
law that it is good;" and verse 15. The judgment always lies on the
side of grace. It prevails also on the affections: Verse 22, " I delight
in the law of God in the inward man." Now, if this be so, that
grace hath the sovereign power in the understanding, will, and affec-
tions, whence is it that it doth not always prevail, that we do not
always do that which we would, and abstain from that which we
would not? Is it not strange that a man should not do that which
he chooseth, willeth, liketh, delighteth in? Is there any thing more
required to enable us unto that which is good ? The law of grace
doth all, as much as can be expected from it, that which in itself is
abundantly sufficient for the perfecting of all holiness in the fear of
the Lord. But here lies the difficulty, in the entangling opposition
that is made by the rebellion of this " law of sin." Neither is it ex-
pressible with what vigour and variety sin acts itself in this matter.
Sometimes it proposeth diversions, sometimes it causeth weariness,
sometimes it finds out difficulties, sometimes it stirs up contrary affec-
tions, sometimes it begets prejudices, and one way or other entangles
the soul; so that it never suffers grace to have an absolute and com-
plete success in any duty. Verse 18, To xanpyafyadai rb xaXbv ov^
eipiew — " I find not the way perfectly to work out, or accomplish,
that which is good," so the word signifies; and that from this opposi-
tion and resistance that is made by the law of sin. Now, this re-
bellion appears in two things: — (1.) In the opposition that it makes
unto the general purpose and course of the soul. (2.) In the oppo-
sition it makes unto 'particular duties.
(1.) In the opposition it makes to the general purpose and course
of the soul. There is none in whom is the Spirit of Christ, that is
his, but it is his general design and purpose to walk in a universal
conformity unto him in all things. Even from the inward frame of
the heart to the whole compass of his outward actions, so it is with
him. This God requires in his covenant: Gen. xvii. 1, "Walk be-
fore me, and be thou perfect." Accordingly, his design is to walk
before God ; and his frame is sincerity and uprightness therein. This
is called, " Cleaving unto the Lord with purpose of heart," Acts
xi. 23, — that is, in all things; and that not with a slothful, dead, in-
effectual purpose, but such as is operative, and sets the whole soul
at work in pursuit of it. This the apostle sets forth, Phil. hi. 12-14,
" Not as though I had already attained, either were already perfect :
but I follow after, if that I may apprehend that for which also I am
OPPOSITION OF SIX UNTO GOD. 19?
apprehended of Christ Jesus. Brethren, I count not myself to have
apprehended : but this one thing I do, forgetting those things which
are behind, and reaching forth unto those things which are before, I
press toward the mark for the prize of the high calling of God in
Christ Jesus." He useth three words excellently expressing the
soul's universal pursuit of this purpose of heart in cleaving unto
God: First, saith he, A/wxa, verse 12, — "I follow after," prosecute;
the word signifies properly to persecute, which with what earnestness
and diligence it is usually done we know. Secondly, 'Bmxvefvopca, —
" I reach forward," reaching with great intension of spiiit and affec-
tions. It is a great and constant endeavour that is expressed in that
word. Thirdly, Kara gxtashu diuixa, — say we, " I press towards the
mark ;" that is, even as men that are running for a prize. All set
forth the vigour, earnestness, diligence, and constancy that is used
in the pursuit of this purpose. And this the nature of the principle
of grace requireth in them in whom it is. But yet we see with what
failings, yea fallings, their' pursuit of this course is attended. The
frame of the heart is changed, the heart is stolen away, the affections
entangled, eruptions of unbelief and distempered passions discovered,
carnal wisdom, with all its attendancies, are set on work; all con-
trary to the general principle and purpose of the soul. And all this
is from the rebellion of this law of sin, stirring up and provoking the
heart unto disobedience. The prophet gives this character of hypo-
crites, Hos. x. 2, " Their heart is divided ; therefore shall they be
found faulty." Now, though this be wholly so in respect of the mind
and judgment in hypocrites only, yet it is partially so in the best, in
the sense described. They have a division, not of the heart, but in
the heart ; and thence it is that they are so often found faulty. So
saith the apostle, " So that we cannot do the things that we would,"
Gal. v. 17. We cannot accomplish the design of close walking ac-
cording to the law of grace, because of the contrariety and rebellion
of this law of sin.
(2.) It rebels also in respect unto particular duties. It raiseth
a combustion in the soul against the particular commands and de-
signings of the laAv of grace. " You cannot do the things that you
would" that is, "The duties which you judge incumbent on you,
which you approve and delight in in the inward man, you cannot
do them as you would." Take an instance in prayer. A man ad-
dEesseth himself unto that duty; he would not only perform it, but
he would perform it in that manner that the nature of the duty and
his own condition do require. He would " pray in the spirit," fer-
vently, " with sighs and groans that cannot be uttered ;" in faith,
with love and delight, pouring forth his soul unto the Lord. This he
aims at. Now, oftentimes he shall find a rebellion, a fighting of the
198 THE NATUEE AND POWER OF INDWELLING SIN.
law of sin in this matter. He shall find difficulty to get any thing
done who thought to do all things. I do not say that it is thus always,
but it is so when sin " wars and rebels;" which expresseth an especial
acting of its power. Woful entanglements do poor creatures often-
times meet withal upon this account. Instead of that free, enlarged
communion with God that they aim at, the best that their souls
arrive unto is but to go away mourning for their folly, deadness, and
indisposition. In a word, there is no command of the law of grace
that is known, liked of, and approved by the soul, but when it comes
to be observed, this law of sin one way or other makes head and re-
bels against it. And this is the first way of its fighting.
2. It doth not only rebel and resist, but it assaults the soul. It
sets upon the law of the mind and grace; which is the second part
of its warring : 1 Peter ii. 11, 2rpanvovrui zara rJjg 4y%»5?) — " They
fight," or war, "against the soul;" James iv. 1, SrpuTsvovrai h ro?g
fishstiv bfiuv, — " They fight," or war, " in your members." Peter shows
what they oppose and fight against, — namely, the " soul" and the law
of grace therein; James, what they fight with or by, — namely, the
" members," or the corruption that is in our mortal bodies. 'AvngTpu-
nLicdai is to rebel against a superior; arparsvsedai is to assault or
war for a superiority. It takes the part of an assailant as well as
of a resister. It makes attempts for rule and sovereignty, as well
as opposeth the rule of grace. Now, all war and fighting hath some-
what of violence in it; and there is therefore some violence in that
acting of sin which the Scripture calls " fighting and warring." And
this assailing efficacy of sin, as distinguished from its rebelling, before
treated of, consists in these things that ensue : —
(1.) All its positive actings in stirring up unto sin belong to this
head. Oftentimes, by the vanity of the mind, or the sensuality of
the affections, the folly of the imaginations, it sets upon the soul
then when the law of grace is not actually putting it on duty ; so that
therein it doth not rebel but assault. Hence the apostle cries out,
Rom. vii. 24, " Who shall deliver me from it?" " Who shall rescue me
out of its hand?" as the word signifies. When we pursue an enemy,
and he resists us, we do not cry out, "Who shall deliver us?" for we
are the assailants; but, " Who shall rescue me?" is the cry of one who
is set upon by an enemy. So it is here; a man is assaulted by his
" own lust," as James speaks. By the wayside, in his employment,
under a duty, sin sets upon the soul with vain imaginations, foolish
desires, and would willingly employ the soul to make provision for
its satisfaction; which the apostle cautions us against, Rom. xiii. 14,
T?jj capxbg irpovoiav ,u,r) rrontak tig emOvftias' — "Do not accomplish the
providence or projection of the flesh for its own satisfaction."
(2.) Its importunity and urgency seems to be noted in this expres-
OPPOSITION OF SIN UNTO GOD. 199
siou, of its warring. Enemies in war are restless, pressing, and im-
portunate; so is the law of sin. Doth it set upon the soul? — Cast off
its motions; it returns again. Rebuke them by the power of grace;
they withdraw for a while, and return again. Set before them the
cross of Christ ; they do as those that came to take him, — at sight
of him they went backwards and fell unto the ground, but they arose
again and laid hands on him, — sin gives place for a season, but re-
turns and presseth on the soul again. Mind it of the love of God in
Christ; though it be stricken, yet it gives not over. Present hell-
fire unto it; it rusheth into the midst of those flames. Reproach it
with its folly and madness ; it knows no shame, but presseth on still.
Let the thoughts of the mind strive to fly from it ; it follows as on
the wings of the wind. And by this importunity it wearies and wears
out the soul; and if the great remedy, Rom. viii. 3, come not timely,
it prevails to a conquest. There is nothing more marvellous nor
dreadful in the working of sin than this of its importunity. The soul
knows not what to make of it; it dislikes, abhors, abominates the
evil it tends unto; it despiseth the thoughts of it, hates them as hell;
and yet is by itself imposed on with them, as if it were another per-
son, an express enemy got within him. All this the apostle dis-
covers, Rom. vii. 15-17: " The things that I do I hate." It is not
of outward actions, but the inward risings of the mind that he treats.
" I hate them," saith he; "I abominate them." But why, then, will
he have any thing more to do with them? If he hate them, and
abhor himself for them, let them alone, have no more to do with
them, and so end the matter. Alas! saith he, verse 17, "It is no
more I that do it, but sin that dwelleth in me;" — "I have one
within me that is my enemy, that with endless, restless importunity
puts these things upon me, even the things that I hate and abomi-
nate. I cannot be rid of them, I am weary of myself, I cannot fly
from them. ' O wretched man that I am! who shall deliver me?' K
I do not say that this is the ordinary condition of believers, but thus
it is often when this law of sin riseth up to war and fighting. It is
not thus with them in respect of particular sins, — this or that sin,
outward sins, sins of life and conversation, — but yet in respect of
vanity of mind, inward and spiritual distempers, it is often so. Some,
I know, pretend to great perfection ; but I am resolved to believe the
apostle before them all and every one.
(3.) It carries on its war by entangling of the affections, and draw-
ino- them into a combination against the mind. Let grace be en-
throned in the mind and judgment, yet if the law of sin lays hold
upon and entangles the affections, or any of them, it hath gotten a
fort from whence it continually assaults the soul. Hence the great
duty of mortification is chiefly directed to take place upon the affec-
200 THE NATURE AND POWER OF INDWELLING SIN.
tions: Col. iii. 5, " Mortify therefore your members which are upon
the earth; fornication, uncleanness, inordinate affection, concupis-
cence, and covetousness, which is idolatry." The " members that are
upon the earth " are our affections: for in the outward part of the
body sin is not seated ; in particular, not " covetousness," which is there
enumerated, to be mortified amongst our members that are on the
earth. Yea, after grace hath taken possession of the soul, the affections
do become the principal seat of the remainders of sin; — and there-
fore Paul saith that this law is " in our members," Rom. vii. 23 ; and
James, that it " wars in our members," chap. iv. 1, — that is, our affec-
tions. And there is no estimate to be taken of the work of mortifi-
cation aright but by the affections. We may every day see persons
of very eminent light, that yet visibly have unmortified hearts and
conversations; their affections have not been crucified with Christ.
Now, then, when this law of sin can possess any affection, whatever
it be, love, delight, fear, it will make from it and by it fearful as-
saults upon the soul. For instance, hath it got the love of any one
entangled with the world or the things of it, the lust of the flesh,
the lust of the eyes, or the pride of life? — how will it take advantage
on every occasion to break in upon the soul! It shall do nothing,
attempt nothing, be in no place or company, perform no duty, private
or public, but sin will have one blow or other at it; it will be one
way or other soliciting for itself.
This is the sum of what we shall offer unto this acting of the law
of sin, in a way of fighting and warring against our souls, which is
so often mentioned in the Scripture; and a due consideration of it
is of no small advantage unto us, especially to bring us unto self-
abasement, to teach us to walk humbly and mournfully before God.
There are two things that are suited to humble the souls of men,
and they are, first, a due consideration of God, and then of themselves ;
— of God, in his greatness, glory, holiness, power, majesty, and autho-
rity; of ourselves, in our mean, abject, and sinful condition. Now,
of all things in our condition, there is nothing so suited unto this end
and purpose as that which lies before us ; namely, the vile remainders
of enmity against God which are yet in our hearts and natures. And
it is no small evidence of a gracious soul when it is willing to search
itself in this matter, and to be helped therein from a word of truth ;
when it is willing that the word should dive into the secret parts of
the heart, and rip open whatever of evil and corruption lies therein.
The prophet says of Ephraim, Hos. x. 11, " He loved to tread out
the corn;" he loved to work when he might eat, to have always the
corn before him: but God, says he, would "cause him to plough;"
a labour no less needful, though at present not so delightful. Most
iim ii love to hear of the doctrine of grace, of the pardon of sin, of
OPPOSITION OF SIN UNTO GOD. 201
free love, and suppose they find food therein; however, it is evi-
dent that they grow and thrive in the life and notion of them. But
to be breaking up the fallow ground of their hearts, to be inquiring
after the weeds and briers that grow in them, they delight not so
much, though this be no less necessary than the other. This path
is not so beaten as that of grace, nor so trod in, though it be the only
way to come to a true knowledge of grace itself. It may be some,
who are wise and grown in other truths, may yet be so little skilled
in searching their own hearts, that they may be slow in the percep-
tion and understanding of these things. But this sloth and neglect
is to be shaken off, if we have any regard unto our own souls. It is
more than probable that many a false hypocrite, who have deceived
themselves as well as others, because they thought the doctrine of
the gospel pleased them, and therefore supposed they believed it,
might be delivered from their soul-ruining deceits if they would
diligently apply themselves unto this search of their own hearts. Or,
would other professors walk with so much boldness and security as
some do, if they considered aright what a deadly watchful enemy they
continually carry about with them and in them? would they so much
indulge as they do carnal joys and pleasures, or pursue their perish-
ing affairs with so much delight and greediness as they do ? It were
to be wished that we would all apply our hearts more to this work.
even to come to a true understanding of the nature, power, and
subtlety of this our adversary, that our souls may be humbled;
and that, —
1. In walking with God. His delight is with the humble and
contrite ones, those that tremble at his word, the mourners in Zion ;
and such are we only when we have a due sense of our own vile con-
dition. This will beget reverence of God, a sense of our distance from
him, admiration of his grace and condescension, a due valuation of
mercy, far above those light, verbal, airy attainments, that some have
boasted of.
2. In walking with others. It lays in provision to prevent those
great evils of judging, spiritual unmercifulness, harsh censuring, which
I have observed to have been pretended by many, who, at the same
time, as afterward hath appeared, have been guilty of greater or worse
crimes than those which they have raved against in others. This, I say,
will lead us to meekness, compassion, readiness to forgive, to pass by
offences ; even when we shall "consider" what is our state, as the apostle
plainly declares, Gal. vi. 1. The man that understands the evil of
his own heart, how vile it is, is the only useful, fruitful, and solid be-
lieving and obedient person. Others are fit only to delude themselves,
to disquiet families, churches, and all relations whatever. Let us,
then, consider our hearts wisely, and then go and see if we can be
202 THE NATURE AND POWER OF INDWELLING SIN.
proud of our gifts, our graces, our valuation and esteem amongst pro-
fessors, our enjoyments. Let us go then and judge, condemn, re-
proach others that have been tempted ; we shall find a great incon-
sistency in these things. And many things of the like nature might
be here added upon the consideration of this woful effect of indwell-
ing sin. The way of opposing and defeating its design herein shall
be afterward considered.
CHAPTER VII.
The captivating power of indwelling sin, wherein it consisteth — The prevaleney
of sin, when from itself, when from temptation — The rage and madness that
is in sin.
The third thing assigned unto this law of sin in its opposition unto
God and the law of his grace is, that it leads the soul captive : Rom.
vii, 23, " I find a law leading me captive" (captivating me) "unto the
law of sin." And this is the utmost height which the apostle in that
place carries the opposition and warringof the remainders of indwelling
sin unto ; closing the consideration of it with a complaint of the state
and condition of believers thereby, and an earnest prayer for deliver-
ance from it : Verse 24, "0 wretched man that I am ! who shall
deliver me from this body of death V What is contained in this ex-
pression and intended by it shall be declared in the ensuing obser-
vations : —
1. It is not directly the power and actings of the law of sin that
are here expressed, but its success in and upon its actings. But
success is the greatest evidence of power, and leading captive in war
is the height of success. None can aim at greater success than to
lead their enemies captive; and it is a peculiar expression in the
Scripture of great success. So the Lord Christ, on his victory over
Satan, is said to " lead captivity captive," Eph. iv. 8, — that is, to
conquer him who had conquered and prevailed upon others; and
this he did when " by death he destroyed him that had the power of
death, that is, the devil," Heb. ii. 14. Here, then, a great prevaleney
and power of sin in its warring against the soul is discovered. It
so wars as to "lead captive;" which, had it not great power, it could
not do, especially against that resistance of the soul which is included
in this expression.
2. It is said that it leads the soul captive " unto the law of sin ;" —
not to this or that sin, particular sin, actual sin, but to the " law of
sin." God, for the most part, ordereth things so, and gives out such
CAPTIVATING POWER OF SIX. 203
supplies of grace unto believers, as that they shall not be made a
prey unto this or that particular sin, that it should prevail in them
and compel them to serve it in the lusts thereof, that it should have
dominion over them, that they should be captives and slaves unto it.
This is that which David prays so earnestly against: Ps. xix. 12, 13,
" Cleanse thou me from secret faults. Keep back thy servant also
from presumptuous sins ; let them not have dominion over me : then
shall I be upright." He supposeth the continuance of the law of sin
in him, verse 12, which will bring forth errors of life and secret sins;
against which he findeth relief in pardoning and cleansing mercy,
which he prays for. " This," saith he, " will be my condition. But
for sins of pride and boldness, such as all sins are that get dominion
in a man, that make a captive of a man, the Lord restrain thy ser-
vant from them." For what sin soever gets such power in a man, be
it in its own nature small or great, it becomes in him in whom it is a
sin of boldness, pride, and presumption ; for these things are not
reckoned from the nature or kind of the sin, but from its prevalency
and customariness, wherein its pride, boldness, and contempt of God
doth consist. To the same purpose, if I mistake not, prays Jabez :
1 Chron. iv. 10, " Oh that thou wouldest bless me indeed, and enlarge
my coast, and that thine hand might be with me, and that thou wouldest
keep me from evil, that it may not grieve me ! " The holy man took
occasion from his own name to pray against sin, that that might not
be a grief and sorrow to him by its power and prevalency. I confess,
sometimes it may come to this with a believer, that for a season he
may be led captive by some particular sin ; it may have so much
prevalency in him as to have power over him. So it seems to have
been with David, when he lay so long in his sin without repentance;
and was plainly so with those in Isa. lvii. 17, 18, " For the iniquity
of his covetousness was I wroth, and smote him : I hid me, and was
wroth, and he went on frowardly in the way of his heart. I have
seen his ways, and will heal him." They continued under the power
of their covetousness, so that no dealings of God with them, for so
long a time, could reclaim them. But, for the most part, when any
lust or sin doth so prevail, it is from the advantage and furtherance
that it hath got by some powerful temptation of Satan. He hath
poisoned it, inflamed it, and entangled the soul. So the apostle,
speaking of such as through sin were fallen off from their holiness,
says, " They were in the snare of the devil, being taken captive by
him at his will," 2 Tim. ii. 26. Though it were their own lusts that
they served, yet they were brought into bondage thereunto by being
entangled in some snare of Satan; and thence they are said to be
" taken alive," as a poor beast in a toil.
And here, by the way, we may a little inquire, whether the pre-
204 THE NATURE AND POWER OF INDWELLING SIN.
vailing power of a particular sin in any be from itself, or from the
influence of temptation upon it; concerning which at present take
only these two observations: —
(1.) Much of the prevalency of sin upon the soul is certainly from
Satan, when the perplexing and captivating sin hath no peculiar
footing nor advantage in the nature, constitution, or condition of the
sinner. When any lust grows high and prevailing more than others,
upon its own account, it is from the peculiar advantage that it hath
in the natural constitution, or the station or condition of the person
in the world ; for otherwise the law of sin gives an equal propensity
unto all evil, an equal vigour unto every lust. When, therefore, it
cannot be discerned that the captivating sin is peculiarly fixed in the
nature of the sinner, or is advantaged from his education or employ-
ment in the world, the prevalency of it is peculiarly from Satan. He
hath got to the root of it, and hath given it poison and strength. Yea,
perhaps, sometimes that which may seem to the soul to be the cor-
rupt lusting of the heart, is nothing but Satan's imposing his sugges-
tions on the imagination. If, then, a man find an importunate rage
from any corruption that is not evidently seated in his nature, let
him, as the Papists say, cross himself, or fly by faith to the cross of
Christ, for the devil is nigh at hand.
(2.) When a lust is prevalent unto captivity, where it brings in no
advantage to the flesh, it is from Satan. All that the law of sin doth
of itself is to serve the providence of the flesh, Rom. xiii. 14 ; and it
must bring in unto it somewhat of the profits and pleasures that are
its object. Now, if the prevailing sin do not so act in itself, if it be
more spiritual and inward, it is much from Satan by the imagination,
more than the corruption of the heart itself. But this by the way.
I say, then, that the apostle treats not here of our being capti-
vated unto this or that sin, but unto the law of sin; that is, we are
compelled to bear its presence and burden whether we will or no.
Sometimes the soul thinks or hopes that it may through grace be
utterly freed from this troublesome inmate. Upon some sweet en-
joyment of God, some full supply of grace, some return from wander-
ing, some deep affliction, some thorough humiliation, the poor soul
begins to hope that it shall now be freed from the law of sin ; but
after a while it perceives that it is quite otherwise. Sin acts again,
makes good its old station ; and the soul finds that, whether it will
or no, it must bear its yoke. This makes it sigh and cry out for de-
liverance.
3. This leading captive argues a prevalency against the renttency
or contrary actings of the will. This is intimated plainly in this
expression, — namely, that the will opposeth and makes head, as it
I , against the working of sin. This the apostle declares in those
CAPTIVATING POWER OF SIN. £05
expressions which he uses, chap. vii. 15, 19, 20. And herein consists
the " lusting of the Spirit against the flesh," Gal. v. 17; that is, the
contending of grace to expel and subdue it. The spiritual habits of
grace that are in the wall do so resist and act against it; and the
excitation of those habits by the Spirit are directed to the same pur-
pose. This leading captive is contrary, I say, to the inclinations and
actings of the renewed will. No man is made a captive but against
his will. Captivity is misery and trouble, and no man willingly puts
himself into trouble. Men choose it in its causes, and in the ways and
means leading unto it, but not in itself. So the prophet informs us,
Hos. v. 11, " Ephraim was," not willingly, " oppressed and broken in
judgment,"— that was his misery and trouble; but he "willingly walk-
ed after the commandment " of the idolatrous kings, which brought
him thereunto. Whatever consent, then, the soul may give unto sin,
which is the means of this captivity, it gives none to the captivity it-
self ; that is against the will wholly. Hence these things ensue :—
(1.) That the power of sin is great, — which is that which we are m
demonstration of; and this appears in its prevalency unto captivity
against the actings and contendings of the will for liberty from it.
Had it no opposition made unto it, or were its adversary weak, negli-
gent, slothful, it were no great evidence of its power that it made
captives; but its prevailing against diligence, activity, watchfulness,
the constant renitency of the will, this evinceth its efficacy.
(2.) This leading captive intimates manifold particular successes.
Had it not success in particular, it could not be said at all to lead
captive. Rebel it might, assail it might; but it cannot be said to
lead captive without some successes. And there are several degrees
of the success of the law of sin in the soul. Sometimes it carries the
person unto outward actual sin, which is its utmost aim ; sometimes
it obtaineth the consent of the will, but is cast out by grace, and pro-
ceeds no farther; sometimes it wearies and entangles the soul, that it
turns aside, as it were, and leaves contending, — which is a success also.
One or more, or all of these, must be, where captivity takes place.
Such a kind of course doth the apostle ascribe unto covetousness,
1 Tim vi. 9, 1 0.
(3.) This leading captive manifests this condition to be miserable
and wretched. To be thus yoked and dealt withal, against the judg-
ment of the mind, the choice and consent of the will, its utmost
strivings and contendings, how sad is it ! When the neck is sore
and tender with former pressures, to be compelled to bear the yoke
again, this pierces, this grieves, this even breaks the heart. When
the soul is principled by grace unto a loathing of sin, of every evil
way, to a hatred of the least discrepancy between itself and the holy
will of God, then to be imposed on by this law of sin, with all that
206 THE NATURE AND POWER OF INDWELLING SIN.
enmity and folly, that deadness and filth wherewith it is attended,
what more dreadful condition? All captivity is dreadful in its own
nature. The greatest aggravation of it is from the condition of the
tyrant unto whom any one is captivated. Now, what can be worse
than this law of sin? Hence the apostle, having once mentioned this
captivity, cries out, as one quite weary and ready to faint, chap. vii. 24.
(4.) This condition is peculiar to believers. Unregenerate men
are not said to be led captive to the law of sin. They may, indeed,
be led captive unto this or that particular sin or corruption, — that is,
they may be forced to serve it against the power of their convictions.
They are convinced of the evil of it, — an adulterer of his uncleanness,
a drunkard of his abomination, — and make some resolutions, it may
be, against it ; but their lust is too hard for them, they cannot cease
to sin, and so are made captives or slaves to this or that particular sin.
But they cannot be said to be led captive to the law of sin, and that
because they are willingly subject thereunto. It hath, as it were, a
rightful dominion over them, and they oppose it not, but only when it
hath irruptions to the disturbance of their consciences ; and then the
opposition they make unto it is not from their wills, but is the mere
actinsf of an afrrisrhted conscience and a convinced mind. Thev re-
gard not the nature of sin, but its guilt and consequences. But to
be brought into captivity is that which befalls a man against his will ;
which is all that shall be spoken unto this degree of the actings of
the power of sin, manifesting itself in its success.
The fourth and last degree of the opposition made by the law of
sin to God and the law of his will and grace, is in its rage and mad-
ness. There is madness in its nature : Eccles. ix. 3, " The heart of the
sons of men is full of evil, and madness is in their heart/' The evil
that the heart of man is full of by nature is that indwelling sin
whereof we speak; and this is so in their heart, that it riseth up
unto madness. The Holy Ghost expresseth this rage of sin by a fit
similitude, which he useth in sundry places: as Jer. ii. 24; Hos.
viii. 9. It maketh men as " a wild ass;" " she traverseth her ways,"
and " snuffeth up the wind," and runneth whither her mind or lust
leads her. And he saith of idolaters, enraged with their lusts, that
they are " mad upon their idols," Jer. 1. 38. We may a little con-
sider what lies in this madness and rage of sin, and how it riseth up
thereunto : —
1. For the nature of it; it seems to consist in a violent, heady,
pertinacious pressing unto evil or sin. Violence, importunity, and
pertinacy are in it. It is the tearing and torturing of the soul by any
-in to force its consent and to obtain satisfaction. It riseth up in the
heart, is denied by the law of grace, and rebuked ; — it returns and ex-
erts its poison again ; the soul is startled, casts it off; — it returns again
CAPTIVATING POWER OF SIN. 207
with new violence and importunity; the soul cries out for help and
deliverance, looks round about to all springs of gospel grace and re-
lief, trembles at the furious assaults of sin, and casts itself into the
arms of Christ for deliverance. And if it be not able to take that
course, it is foiled and hurried up and down through the mire and
filth of foolish imaginations, corrupt and noisome lusts, which rend
and tear it, as if they -would devour its whole spiritual life and power.
See 1 Tim. vi. 9, 10; 2 Pet. ii. 14. It was not much otherwise with
them whom we instanced in before, Isa. lvii. 1 7. They had an in-
flamed, enraged lust working in them, even " covetousness," or the love
of this world ; by which, as the apostle speaks, men " pierce them-
selves through with many sorrows." God is angry with them, and dis-
covered his wrath by all the ways and means that it was possible for
them to be made sensible thereof. He was " wroth, and smote them "
but though, it may be, this staggered them a little, yet they " went
on." He is angry, and " hides himself" from them, — deserts them
as to his gracious, assisting, comforting presence. Doth this work the
effect? No; they go on frowardly still, as men mad on their covet-
ousness. Nothing can put a stop to their raging lusts. This is plain
madness and fury. We need not seek far for instances. We see men
mad on their lusts every day; and. which is the worst kind of mad-
ness, their lusts do not rage so much in them, as they rage in the
pursuit of them. Are those greedy pursuits of things in the world,
which we see some men engaged in, though they have other pretences,
indeed any thing else but plain madness in the pursuit of their lusts?
God, who searcheth the hearts of men, knows that the most of things
that are done with other pretences in the world, are nothing but the
actings of men mad and furious in the pursuit of their lusts.
2. That sin ariseth not unto this height ordinarily, but when it
hath got a double advantage : —
(1.) That it be provoked, enraged, and heightened by some great
temptation. Though it be a poison in itself, yet, being inbred in
nature, it grows not violently outrageous without the contribution of
some new poison of Satan unto it, in a suitable temptation. It was
the advantage that Satan got against David, by a suitable temptation,
that raised his lust to that rage and madness which it went forth
unto in the business of Bath-sheba and Uriah. Though sin be always
a fire in the bones, yet it flames not unless Satan come with his
bellows to blow it up. And let any one in whom the law of sin
ariseth to this height of rage seriously consider, and he may find out
where the devil stands and puts in in the business.
(2.) It must be advantaged by some former entertainment and
prevalency. Sin grows not to this height at its first assault. Had it
not been suffered to make its entrance, had there not been some
20S THE NATURE AND POWER OF INDWELLING SIN.
yielding in the soul, this had not come about. The great wisdom and
security of the soul in dealing with indwelling sin is to put a violent
stop unto its beginnings, its first motions and actings. Venture all
on the first attempt. Die rather than yield one step unto it. If,
through the deceit of sin, or the negligence of the soul, or its carnal
confidence to give bounds to lust's actings at other seasons, it makes
any entrance into the soul, and finds any entertainment, it gets
strength and power, and insensibly ariseth to the frame under con-
sideration. Thou hadst never had the experience of the fury of sin,
if thou hadst not been content with some of its dalliances. Hadst
thou not brought up this servant, this slave, delicately, it would not
have now presumed beyond a son. Now, when the law of sin in any
particular hath got this double advantage, — the furtherance of a vi-
gorous temptation, and some prevalency formerly obtained, whereby
it is let into the strengths of the soul, — it often riseth up to this frame
whereof we speak.
3. We may see what accompanies this rage and madness, what
are the properties of it, and what effects it produceth : —
(1.) There is in it the casting off, for a time at least, of the yoke,
rule, and government of the Spirit and law of grace. Where grace
hath the dominion, it will never utterly be expelled from its throne,
it will still keep its right and sovereignty; but its influences may
for a season be intercepted, and its government be suspended, by the
power of sin. Can we think that the law of grace had any actual
influence of rule on the heart of David, when, upon the provocation
received from Nabal, he was so hurried with the desire of self-revenge
that he cried, "Gird on your swords," to his companions, and resolved
not to leave alive one man of his whole household? 1 Sam. xxv. 34;
or that Asa was in any better frame when he smote the prophet and
put him in prison, that spake unto him in the name of the Lord?
Sin in this case is like an untamed horse, which, having first cast
off his rider, runs away with fierceness and rage. It first casts off a
present sense of the yoke of Christ and the law of his grace, and then
hurries the soul at its pleasure. Let us a little consider how this is
done.
The seat and residence of grace is in the whole soul. It is in the
inner man; it is in the mind, the will, and the affections: for the
whole, soul is renewed by it into the image of God, Eph. iv. 23, 24,
and the whole man is a " new creature," 2 Cor. v. 17. And in all
these doth it exert its power and efficacy. Its rule or dominion is
the pursuit of its effectual working in all the faculties of the soul, as
fcbey are one united principle of moral and spiritual operations. So,
thru, the interrupting of its exercise, of its rule and power, by the law
of sin, must consist in its contrary acting in and upon the faculties
CAPTIVATING POWER OF SIX. 209
and affections of the soul, whereon and by which grace should exert
it.s power and efficacy. And this it doth. It darkens the mind ; partly
through innumerable vain prejudices and false reasonings, as we shall
see when we come to consider its deceitfulness; and partly through
the steaming of the affections, heated with the noisome lusts that
have laid hold on them. Hence that saving light that is in the mind
is clouded and stifled, that it cannot put forth its transforming power
to change the soul into the likeness of Christ discovered unto it,
which is its proper work, Rom. xii. 2. The habitual inclination of
the will to obedience, which is the next way of the working of the
law of grace, is first weakened, then cast aside and rendered useless,
by the continual solicitations of sin and temptation; so that the will
first lets go its hold, and disputes whether it shall yield or no, and
at last gives up itself to its adversary. And for the affections, com-
monly the beginning of this evil is in them. They cross one another,
and torture the soul with their impetuous violence. By this way is
the rule of the law of grace intercepted by the law of sin, even by
imposing upon it in the whole seat of its government. When this is
done, it is sad work that sin will make in the soul. The apostle
warns believers to take heed hereof, chap. vL 12, " Let not sin there-
fore reign in your mortal body, that ye should obey it in the lusts
thereof." Look to it that it get not the dominion, that it usurp not
rule, no, not for a moment. It will labour to intrude itself unto the
throne ; watch against it, or a woful state and condition lies at the
door. This, then, accompanies this rage and madness of the law of
sin : — It casts off, during its prevalency, the rule of the law of grace
wholly; it speaks in the soul, but is not heard; it commands the
contrary, but is not obeyed ; it cries out, " Do not this abominable
thing which the Lord hateth," but is not regarded, — that is, not so
far as to be able to put a present stop to the rage of sin, and to re-
cover its own rule, which God in his own time restores to it by the
power of his Spirit dwelling in us.
(2.; Madness or rage is accompanied with fearlessness and con-
tempt of danger. It takes away the power of consideration, and all
that influence that it ought to have upon the soul. Hence sinners
that are wholly under the power of this rage are said to " run upon
God, and the thick bosses of his buckler," Job xv. 26; — that wherein
he is armed for their utter ruin. They despise the utmost that he
can do to them, being secretly resolved to accomplish their lusts,
though it cost them their souls. Some few considerations will farther
clear this unto us: —
[1.] Ofttimes, when the- soul is broken loose from the power of
renewing grace, God deals with it, to keep it within bounds, by pre-
venting grace. So the Lord declares that he will deal with Israel,
VOL. VI. H
210 THE NATURE AND POWER OE INDWELLING SIN.
Hos. ii. 6; — " Seeing thou hast rejected me, I will take another course
with thee. I will lay obstacles before thee that thou shalt not be
able to pass on whither the fury of thy lusts would drive thee." He
will propose that to them from without that shall obstruct them
in their progress.
[2.] These hinderances that God lays in the way of sinners, as shall
be afterward at large declared, are of two sorts: —
1st. Rational considerations, taken from the consequence of the sin
and evil that the soul is solicited unto and perplexed withal. Such are
the fear of death, judgment, and hell, — falling into the hands of the liv-
ing God, who is a consuming fire. Whilst a man is under the power
of the law of the Spirit of life, the " love of Christ constraineth him,"
2 Cor. v. 14. The principle of his doing good and abstaining from
evil is faith working by love, accompanied with a following of Christ
because of the sweet savour of his name. But now, when this blessed,
easy yoke is for a season cast off, so as was manifested before, God
sets a hedge of terror before the soul, minds it of death and judgment
to come, flashes the flames of hell-fire in the face, fills the soul with
consideration of all the evil consequence of sin, to deter it from its
purpose. To this end doth he make use of all threatenings recorded
in the law and gospel. To this head also may be referred all the
considerations that may be taken from things temporal, as shame,
reproach, scandal, punishments, and the like. By the consideration
of these things, I say, doth God set a hedge before them.
Idly. Providential dispensations are used by the Lord to the
same purpose, and these are of two sorts : —
(1st.) Such as are suited to work upon the soul, and to cause it to
desist and give over in its lustings and pursuit of sin. Such are
afflictions and mercies: Isa. lvii. 17, "I was wroth, and I smote them;"
— "I testified my dislike of their ways by afflictions." So Hos. ii. 9, 1 1,
12. God chastens men with pains on their bodies; saith he in Job,
" To turn them from their purpose, and to hide sin from them," chap,
xxxiii. 17-19. And other ways he hath to come to them and touch
them, as in their names, relations, estates, and desirable things; or
else he heaps mercies on them, that they may consider whom they are v
rebelling against. It may be signal distinguishing mercies are made
their portion for many days.
(2e%.) Such as actually hinder the soul from pursuing sin, though
it be resolved so to do. The various ways whereby God doth tins
we must afterward consider.
These are the ways, I say, whereby the soul is dealt withal, after
the law of indwelling sin hath cast off for a season the influencing
power of the law of grace. But now, when lust rises up to rage or
madneas, it will also contemn all these, even the rod, and Him that
DECEITFULNESS OF INDWELLING SIN. 211
hath cappointed it. It will rush on shame, reproaches, wrath, and
whatever may befall it; that is, though the}- he presented unto it, it
will venture upon them all. Rage and madness is fearless. And
this it doth two ways: —
[1st.] It possesseth the mind, that it suffers not the consideration
of these things to dwell upon it, but renders the thoughts of them
slight and evanid ; or if the mind do force itself to a contemplation
of them, yet it interposeth between it and the affections, that they
shall not be influenced by it in any proportion to what is required.
The soul in such a condition will be able to take such things into
contemplation, and not at all to be moved by them ; and where they
do prevail for a season, yet they are insensibly wrought off from the
heart again.
[Idly.] By secret stubborn resolves to venture all upon the way
wherein it is.
And this is the second branch of this evidence of the power of sin,
taken from the opposition that it makes to the law of grace, as it were
by the way of force, strength, and violence. The consideration of its
deceit doth now follow
CHAPTER VIII.
Indwelling sin pioved powerful from its deceit — Proved to be deceitful — The
general nature of deceit — James i. 14, opened — How the mind is drawn off
from its duty by the deceitfulness of sin — The principal duties of the mind in
our obedience — The ways and means whereby it is turned from it.
The second part of the evidence of the power of sin, from its
manner of operation, is taken from its deceitfulness. It adds, in its
working, deceit unto power. The efficacy of that must needs be
great, and is carefully to be watched against by all such as value
their souls, where power and deceit are combined, especially advan-
taged and assisted by all the ways and means before insisted on.
Before we come to show wherein the nature of this deceitfulness of
sin doth consist, and how it prevaileth thereby, some testimonies shall
be briefly given in unto the thing itself, and some light into the
general nature of it.
That sin, indwelling sin, is deceitful, we have the express testimony
of the Holy Ghost, as Heb. iii. 13, "Take heed that ye be not
hardened by the deceitfulness of sin." Deceitful it is; take heed of
it, watch against it, or it will produce its utmost effect in hardening
of the heart against God. It is on the account of sin that the heart
212 THE NATURE AND POWER OF INDWELLING SIN.
is said to be " deceitful above all things," Jer. xvii. 9. Take a man
in other things, and, as Job speaks, though he " would be wise and
crafty, he is like the wild ass's colt," chap. xi. 12, — a poor, vain, empty
nothino-; but consider his heart on the account of this law of sin, — it
is crafty and deceitful above all things. " They are wise to do evil,"
saith the prophet, " but to do good they have no knowledge," Jer. iv. 22.
To the same purpose speaks the apostle, Eph. iv. 22, " The old man is
corrupt according to the deceitful lusts." Every lust, which is a branch
of this law of sin, is deceitful; and where there is poison in every
stream, the fountain must needs be corrupt. No particular lust hath
any deceit in it, but what is communicated unto it from this fountain
of all actual lust, this law of sin. And, 2 Thess. ii. 10, the coming
of the " man of sin " is said to be in and with the " deceivableness of
unrighteousness." Unrighteousness is a thing generally decried and
evil spoken of amongst men, so that it is not easy to conceive how
any man should prevail himself of a reputation thereby. But there
is a deceivableness in it, whereby the minds of men are turned aside
from a due consideration of it ; as we shall manifest afterward. And
thus the account which the apostle gives concerning those who are
under the power of sin is, that they are " deceived," Tit. iii. 3. And
the life of evil men is nothing but " deceiving, and being deceived,"
2 Tim. iii. 13. So that we have sufficient testimony given unto this
qualification of the enemy with whom we have to deal. He is deceitful ;
which consideration of all things puts the mind of man to a loss in
dealing with an adversary. He knows he can have no security against
one that is deceitful, but in standing upon his own guard and defence
all his days.
Farther to manifest the strength and advantage that sin hath by
its deceit, we may observe that the Scripture places it for the most
part as the head and spring of every sin, even as though there were
no sin followed after but where deceit went before. So 1 Tim. ii.
13, 14. The reason the apostle gives why Adam, though he was first
formed, was not first in the transgression, is because he was not first
deceived. The woman, though made last, yet being first deceived,
was first in the sin. Even that first sin began in deceit, and until the
mind was deceived the soul was safe. Eve, therefore, did truly ex-
press the matter, Gen. iii. 13, though she did it not to a good end.
" The serpent beguiled me," saith she, " and I did eat." She thought
to extenuate her own crime by charging the serpent; and this was
a new fruit of the sin she had cast herself into. But the matter of
fact was true, — she was beguiled before she ate ; deceit went before the
transgression. And the apostle shows that sin and Satan still take
the same course, 2 Cor. xi. 3. " There is," saith he, " the same way
of working towards actual sin as was of old: beguiling, deceiving goes
DECEITFULNESS OF INDWELLING SIN. 213
before; and sin, that is, the actual accomplishment of it, followeth
after." Hence, all the great works that the devil doth in the world,
to stir men up to an opposition unto the Lord Jesus Christ and his
kingdom, he doth them by deceit: Kev. xii. 9, "The devil, who de-
ceiveth the whole world/' It were utterly impossible men should be
prevailed on to abide in his service, acting his designs to their eternal,
and sometimes their temporal ruin, were they not exceedingly de-
ceived. See also chap. xx. 10.
Hence are those manifold cautions that are given us to take heed
that we be not deceived, if we would take heed that we do not sin.
See Eph. v. 6 ; 1 Cor. vi. 9, xv. 33 ; Gal. vi. 7 ; Luke xxi. 8. From
all which testimonies we may learn the influence that deceit hath into
sin, and consequently the advantage that the law of sin hath to put
forth its power by its deceitfulness. Where it prevails to deceive, it
fails not to bring forth its fruit.
The ground of this efficacy of sin by deceit is taken from the
faculty of the soul affected with it. Deceit properly affects the mind;
it is the mind that is deceived. When sin attempts any other way
of entrance into the soul, as by the affections, the mind, retaining its
right and sovereignty, is able to give check and control unto it. But
where the mind is tainted, the prevalency must be great ; for the
mind or understanding is the leading faculty of the soul, and what
that fixes on, the will and affections rush after, being capable of no
consideration but what that presents unto them. Hence it is, that
though the entanglement of the affections unto sin be ofttimes most
troublesome, yet the deceit of the mind is always most dangerous,
and that because of the place that it possesseth in the soul as unto
all its operations. Its office is to guide, direct, choose, and lead ; and
" if the light that is in us be darkness, how great is that darkness!"
And this will farther appear if we consider the nature of deceit in
general. It consists in presenting unto the soul, or mind, things
otherwise than they are, either in their nature, causes, effects, or
present respect unto the soul. This is the general nature of deceit,
and it prevails many ways. It hides what ought to be seen and con-
sidered, conceals circumstances and consequences, presents what is
not, or things as they are not, as we shall afterward manifest in par-
ticular. It was showed before that Satan " beguiled" and " deceived"
our first parents; that term the Holy Ghost gives unto his tempta-
tion and seduction. And how he did deceive them the Scripture re-
lates, Gen. iii. 4, 5. He did it by representing things otherwise than
they were. The fruit was desirable; that was apparent unto the eye.
Hence Satan takes advantage secretly to insinuate that it was merely
an abridgment of their happiness that God aimed at in forbidding
them to eat of it. That it was for the trial of their obedience, that
214 THE NATURE AND POWER OF INDWELLING SIN.
certain though not immediate ruin would ensue upon the eating of
it, he hides from them ; only he proposeth the present advantage of
knowledge, and so presents the whole case quite otherwise unto them
than indeed it was. This is the nature of deceit; it is a representa-
tion of a matter under disguise, hiding that which is undesirable,
proposing that which indeed is not in it, that the mind may make
a false judgment of it : so Jacob deceived Isaac by his brother's
raiment and the skins on his hands and neck.
Again; deceit hath advantage by that way of management which
is inseparable from it. It is always carried on by degrees, by little
and little, that the whole of the design and aim in hand be not at
once discovered. So dealt Satan in that great deceit before men-
tioned; he proceeds in it by steps and degrees. First, he takes off
an objection, and tells them they shall not die; then proposeth the
good of hioivledge to them, and their being like to God thereby. To
hide and conceal ends, to proceed by steps and degrees, to make
use of what is obtained, and thence to press on to farther effects, is
the true nature of deceit. Stephen tells us that the king of Egypt
"dealt subtilly," or deceitfully, "with their kindred," Acts vii. 19.
How he did it we may see, Exod. i. He did not at, first fall to killing
and slaying of them, but says, verse 10, " Come, let us deal wisely,"
beginning to oppress them. This brings forth their bondage, verse
11. Having got this ground to make them slaves, he proceeds to
destroy then children, verse 16. He fell not on them all at once,
but by degrees. And this may suffice to show in general that sin is
deceitful, and the advantages that it hath thereby.
For the way, and manner, and progress of sin in working by de-
ceit, we have it fully expressed, James i. 14, 15, "Every man is
tempted when he is drawn away of his own lust, and enticed. Then
when lust hath conceived, it bringeth forth sin : and sin, when it is
finished, bringeth forth death." This place, declaring the whole of
what we aim at in this matter, must be particularly insisted on.
In the foregoing verse the apostle manifests that men are willing
to drive the old trade, which our first parents at the entrance of sin
set up withal, namely, of excusing themselves in their sins, and cast-
ing the occasion and blame of them on others. It is not, say they,
from themselves, their own nature and inclinations, their own design-
ings, that they have committed such and such evils, but merely from
their temptations; and if they know not where to fix the evil of
those temptations, they will lay them on God himself, rather than
go without an excuse or extenuation of their guilt. This evil in the
hearts of men the apostle rebuketh, verse 13, " Let no man say
when he is tempted, I am tempted of God : for God cannot be tempted
with evil, neither tempteth he any man." And to show the justness of
DECEITFULNESS OF INDWELLING SIN. 215
tliis reproof, in the words mentioned lie discovers the true causes of
the rise and whole progress of sin, manifesting that the whole guilt
of it lies upon the sinner, and that the whole punishment of it, if
not graciously prevented, will be his lot also.
We have, therefore, as was said, in these words the whole progress
of lust or indwelling sin, by the way of subtlety, fraud, and deceit,
expressed and limited by the Holy Ghost. And from hence we shall
manifest the particular ways and means whereby it puts forth its
power and efficacy in the hearts of men by deceitfulness and subtlety;
and we may observe in the words, —
First, The utmost end aimed at in all the actings of sin, or the
tendency of it in its own nature, and that is death : " Sin, when it is
finished, bringeth forth death," — the everlasting death of the sinner;
pretend what it will, this is the end it aims at and tends unto. Hiding
of ends and designs is the principal property of deceit. This sin doth
to the uttermost ; other things innumerable it pleads, but not once
declares that it aims at the death, the everlasting death of the soul.
And a fixed apprehension of this end of every sin is a blessed means
to prevent its prevalency in its way of deceit or beguiling.
Secondly, The general way of its acting towards that end is by
temptation: "Every man is tempted of his own lust." I purpose
not to speak in general of the nature of temptations, it belongs not
unto our present purpose; and, besides, I have done it elsewhere.1 It
may suffice at present to observe, that the life of temptation lies in
deceit; so that, in the business of sin, to be effectually tempted, and
to be beguiled or deceived, are the same. Thus it was in the first
temptation. It is everywhere called the serpent's beguiling or de-
ceiving, as was manifested before: "The serpent beguiled Eve;" that
is, prevailed by his temptations upon her. So that every man is
tempted, — that is, every man is beguiled or deceived, — by his own
lust, or indwelling sin, which we have often declared to be the same.
The degrees whereby sin proceedeth in this work of tempting or
deceiving are five ; for we showed before that this belongs unto the
nature of deceit, that it works by degrees, making its advantage by
one step to gain another.
The first of these consists in drawing off or drawing away: " Every
man is tempted when he is drawn away of his own lust."
The second is in enticing: " And is enticed."
The third in the conception of sin : " When lust hath conceived."
When the heart is enticed, then lust conceives in it.
The fourth is the bringing forth of sin in its actual accomplish-
ment : " When lust hath conceived it bringeth forth sin." In all which
there is a secret allusion to an adulterous deviation from conjugal
1 See the previous treatise on Temptation.
216 THE NATURE AND POWER OF INDWELLING SIN.
duties, and conceiving or bringing forth children of whoredom and
fornication.
The fifth is the finishing of sin, the completing of it, the filling
up of the measure of it, whereby the end originally designed by lust
is brought about: " Sin, when it is finished, bringeth forth death." As
lust conceiving naturally and necessarily bringeth forth sin, so sin
finished infallibly procureth eternal death.
The first of these relates to the mind; that is drawn off or drawn
away by the deceit of sin. The second unto the affections; they are
enticed or entangled. The third to the will, wherein sin is conceived ;
the consent of the will being the formal conception of actual sin.
The fourth to the conversation wherein sin is brought forth ; it exerts
itself in the lives and courses of men. The fifth respects an obdurate
course in sinning, that finisheth, consummates, and shuts up the
whole work of sin, whereon ensues death or eternal ruin.
I shall principally consider the three first, wherein the main strength
of the deceit of sin doth lie; and that because in believers, whose
state and condition is principally proposed to consideration, God is
pleased, for the most part, graciously to prevent the fourth instance,
or the bringing forth of actual sins in their conversations ; and the
last always and wholly, or their being obdurate in a course of sin to
the finishing of it. What ways God in his grace and faithfulness
makes use of to stifle the conceptions of sin in the womb, and to
hinder its actual production in the lives of men, must afterward be
spoken unto. The first three instances, then, we shall insist upon
fully, as those wherein the principal concernment of believers in this
matter doth lie.
The first thing which sin is said to do, working in a way of deceit,
is to draw away or to draw off; whence a man is said to be drawn
off, or " drawn away" and diverted, — namely, from attending unto
that course of obedience and holiness which, in opposition unto sin
and the law thereof, he is bound with diligence to attend unto.
Now, it is the mind that this effect of the deceit of sin is wrought
upon. The mind or understanding, as we have showed, is the guid-
ing, conducting faculty of the soul. It goes before in discerning,
judging, and determining, to make the way of moral actions fair and
smooth to the will and affections. It is to the soul what Moses told
his father-in-law that he might be to the people in the wilderness, as
" eyes to guide them," and keep them from wandering in that deso-
late place. It is the eye of the soul, without whose guidance the
will and affections would perpetually wander in the wilderness of this
world, according as any object, with an appearing present good, did
offer or present itself unto them.
The first thing, therefore, that sin aims at in its deceitful work-
DECEITFULNESS OF INDWELLING SIN. 217
ing, is to draw off and divert the mind from the discharge of its
duty.
There are two things which belong unto the duty of the mind in
that special office which it hath in and about the obedience which
God requireth : —
1. To keep itself and the whole soul in such a frame and posture
as may render it ready unto all duties of obedience, and watchful
against all enticements unto the conception of sin.
2. In particular, carefully to attend unto all particular actions,
that they be performed as God requireth, for matter, manner, time
and season, agreeably unto his will ; as also for the obviating all par-
ticular tenders of sin in things forbidden. In these two things con-
sists the whole duty of the mind of a believer; and from both of
them doth indwelling sin endeavour to divert it and draw it off.
1. The first of these is the duty of the mind in reference unto the
general frame and course of the whole soul ; and hereof two things
may be considered. That it is founded in a due, constant considera-
tion,— (1.) Of ourselves, of sin and its vileness; (2.) Of God, of his
grace and goodness : and both these doth sin labour to draw it off
from. 2. In attending to those duties which are suited to obviate
the working of the law of sin in an especial manner.
1. (1.) It endeavours to draw it off from a due consideration, appre-
hension, and sensibleness of its own vileness, and the danger where-
with it is attended. This, in the first place, we shall instance in. A
due, constant consideration of sin, in its nature, in all its aggravating
circumstances, in its end and tendency, especially as represented in
the blood and cross of Christ, ought always to abide with us: Jer.
h. 19, " Know therefore and see that it is an evil thing and a bitter,
that thou hast forsaken the Lord thy God." Every sin is a, forsak-
ing of the Lord our God. If the heart know not, if it consider not,
that it is an evil thing and a bitter, — evil in itself, bitter in its effects,
fruit, and event, — it will never be secured against it. Besides, that
frame of heart which is most accepted with God in any sinner is the
humble, contrite, self-abasing frame: Isa, lvii. 15, "Thus saith the
high and lofty One that inhabiteth eternity, whose name is Holy ; I
dwell in the high and holy place, with him also that is of a contrite
and humble spirit, to revive the spirit of the humble, and to revive
the spirit of the contrite ones." See also Luke xviii. 13, 14. This be-
comes a sinner; no garment sits so decently about him. " Be clothed
with humility," saith the apostle, 1 Pet. v. 5. It is that which be-
comes us, and it is the only safe frame. He that walketh humbly
walketh safely. This is the design of Peter's advice, 1 Epist. i. 1 7,
" Pass the time of your sojourning here in fear." After that he him-
self had miscarried by another frame of mind, he gives this advice
218 THE NATURE AND POWER OF INDWELLING SIN.
to all believers. It is not a bondage, servile fear, disquieting and
perplexing the soul, but such a fear as may keep men constantly-
calling upon the Father, with reference unto the final judgment,
that they may be preserved from sin, whereof they were in so great
danger, which he advises them unto : " If ye call on the Father,
who without respect of persons judgeth according to every man's
work, pass the time of your sojourning here in fear." This is the
humble frame of soul. And how is this obtained? how is this pre-
served ? No otherwise but by a constant, deep apprehension of the
evil, vileness, and danger of sin. So was it wrought, so was it kept
up, in the approved publican. " God be merciful," saith he, " to me a
sinner." Sense of sin kept him humble, and humility made way
for his access unto a testimony of the pardon of sin.
And this is the great preservative through grace from sin, as we
have an example in the instance of Joseph, Gen. xxxix. 9. Upon the
urgency of his great temptation, he recoils immediately into this
frame of spirit. " How," saith he, " can I do this thing, and sin
against God?" A constant, steady sense of the evil of sin gives him
such preservation, that he ventures liberty and life in opposition to
it. To fear sin is to fear the Lord; so the holy man tells us that
they are the same : Job xxviii. 28, " The fear of the Lord, that is
wisdom; and to depart from evil, that is understanding."
This, therefore, in the first place, in general, doth the law of sin
put forth its deceit about, — namely, to draw the mind from this
frame, which is the strongest fort of the soul's defence and security.
It labours to divert the mind from a due apprehension of the vile-
ness, abomination, and danger of sin. It secretly and insensibly in-
sinuates lessening, excusing, extenuating thoughts of it ; or it draws
it off from pondering upon it, from being conversant about it in its
thoughts so much as it ought, and formerly hath been. And if, after
the heart of a man hath, through the word, Spirit, and grace of Christ,
been made tender, soft, deeply sensible of sin, it becomes on any ac-
count, or by any means whatever, to have less, fewer, slighter, or less
affecting thoughts of it or about it, the mind of that man is drawn
away by the deceitfulness of sin.
There are two ways, amongst others, whereby the law of sin en-
deavours deceitfully to draw off the mind from this duty and frame
ensuing thereon: —
[1.] It doth it by a horrible abuse of gospel grace. There is in
the gospel a remedy provided against the whole evil of sin, the filth,
the guilt of it, with all its dangerous consequents. It is the doctrine
of the deliverance of the souls of men from sin and death, — a dis-
covery of the gracious will of God towards sinners by Jesus Christ.
What, now, is the genuine tendency of this doctriue, of this discovery
DECEITFULNESS OF INDWELLING SIN. 219
of grace; and what ought we to use it and improve it unto? This
the apostle declares, Tit. ii. 11, 12, "The grace of God that bringeth
salvation hath appeared to all men, teaching us that, denying un-
godliness and worldly lusts, we should live soberly, righteously, and
godly, in this present world." This it teacheth; this we ought to
learn of it and by it. Hence universal holiness is called a " conver-
sation that becometh the gospel," Phil. i. 27. It becomes it, as that
which is answerable unto its end, aim, and design, — as that which it
requires, and which it ought to be improved unto. And accordingly
it doth produce this effect where the word of it is received and pre-
served in a saving light, Rom. xii. 2; Eph. iv. 20-24. But herein
doth the deceit of sin interpose itself: — It separates between the doc-
trine of grace and the use and end of it. It stays upon its notions,
and intercepts its influences in its proper application. From the
doctrine of the assured pardon of sin, it insinuates a regardlessness of
sin. God in Christ makes the proposition, and Satan and sin make
the conclusion. For that the deceitfulness of sin is apt to plead unto
a regardlessness of it, from the grace of God whereby it is pardoned,
the apostle declares in his reproof and detestation of such an insinua-
tion: Rom. vi. 1, " What shall we say then? shall we continue in sin,
that grace may abound? God forbid." "Men's deceitfid hearts,"
saith he, " are apt to make that conclusion ; but far be it from us
that we should give any entertainment unto it." But yet that some
have evidently improved that deceit unto their own eternal ruin,
Jude declares : Verse 4, " Ungodly men, turning the grace of God
into lasciviousness." And we have had dreadful instances of it in the
days of temptation wherein we have lived.
Indeed, in opposition unto this deceit lies much of the wisdom of
faith and power of gospel grace. When the mind is fully possessed
with, and cast habitually and firmly into, the mould of the notion
and doctrine of gospel truth about the full and free forgiveness of all
sins in the blood of Christ, then to be able to keep the heart always
in a deep, humbling sense of sin, abhorrency of it, and self-abasement
for it, is a great effect of gospel wisdom and grace. This is the trial
and touchstone of gospel light : — If it keep the heart sensible of sin,
humble, lowly, and broken on that account, — if it teach us to water a
free pardon with tears, to detest forgiven sin, to watch diligently for
the ruin of that which we are yet assured shall never ruin us, — it is
divine, from above, of the Spirit of grace. If it secretly and insensibly
make men loose and slight in their thoughts about sin, it is adulterate,
selfish, false. If it will be all, answer all ends, it is nothing.
Hence it comes to pass that sometimes we see men walking in a
bondage-frame of spirit all their days, low in their light, mean in
their apprehensions of grace ; so that it is hard to discern whether cove-
220 THE NATURE AND POWER OF INDWELLING SIN.
nant in their principles they belong unto, — whether they are under
the law or under grace ; yet walk with a more conscientious tender-
ness of sinning than many who are advanced into higher degrees of
light and knowledge than they; — not that the saving light of the
gospel is not the only principle of saving holiness and obedience ;
but that, through the deceitfulness of sin, it is variously abused to
countenance the soul in manifold neglect of duties, and to draw off
the mind from a due consideration of the nature, desert, and danger
of sin. And this is done several ways : —
1st. The soul, having frequent need of relief by gospel grace
against a sense of the guilt of sin and accusation of the law, comes
at length to make it a common and ordinary thing, and such as may
be slightly performed. Having found a good medicine for its wounds,
and such as it hath had experience of its efficacy, it comes to apply
it slightly, and rather skinneth over than cureth its sores. A little
less earnestness, a little less diligence, serves every time, until the
soul, it may be, begins to secure itself of pardon in course ; and this
tends directly to draw off the mind from its constant and universal
watchfulness against sin. He whose light hath made his way of ac-
cess plain for the obtaining of pardon, if he be not very watchful, he
is far more apt to become overly formal and careless in his work
than he who, by reason of mists and darkness, beats about to find his
way aright to the throne of grace; as a man that hath often travelled
a road passeth on without regard or inquiry, but he who is a stranger
unto it, observing all turnings and inquiring of all passengers, secures
his journey beyond the other.
Idly. The deceitfulness of sin takes advantage from the doctrine
of grace by many ways and means to extend the bounds of the soul's
liberty beyond what God hath assigned unto it. Some have never
thought themselves free from a legal, bondage frame until they have
been brought into the confines of sensuality, and some into the dejrths
of it. How often will sin plead, " This strictness, this exactness, this
solicitude is no ways needful; relief is provided in the gospel against
such things ! Would you live as though there were no need of the
gospel? as though pardon of sin were to no purpose?" But concern-
ing these pleas of sin from gospel grace, we shall have occasion to
speak more hereafter in particular.
Sdly. In times of temptation, this deceitfulness of sin will argue
expressly for sin from gospel grace ; at least, it will plead for these
two things: —
(1st.) That there is not need of such a tenacious, severe contending
against it, as the principle of the new creature is fixed on. If it can-
not divert the soul or mind wholly from attending unto temptations
to oppose them, yet it will endeavour to draw them off as to the
DECEITFULXESS OF INDWELLING SIN. 221
manner of their attendance. They need not use that diligence which
at first the soul apprehends to be necessary.
(2(%.) It will be tendering relief as to the event of sin— that it
shall not turn to the ruin or destruction of the soul, because it is, it
will, or may be, pardoned by the grace of the gospel. And this is
true ; this is the great and only relief of the soul against sin, the guilt
whereof it hath contracted already, — the blessed and only remedy
for a guilty soul. But when it is pleaded and remembered by the
deceitfulness of sin in compliance with temptation unto sin, then it
is poison ; poison is mixed in every drop of this balsam, to the danger,
if not death, of the soul. And this is the first way whereby the de-
ceitfulness of sin draws off the mind from a due attendance unto
that sense of its vileness which alone is able to keep it in that
humble, self-abased frame that is acceptable with God. It makes
the mind careless, as though its work were needless, because of the
abounding of grace ; which is a soldier's neglect of his station, trust-
ing to a reserve, provided, indeed, only in case of keeping his own
proper place.
[2.] Sin takes advantage to work by its deceit, in this matter of
drawing off the mind from a due sense of it, from the state and con-
dition of men in the world. I shall give only one instance of its pro-
cedure in this kind. Men, in their younger days, have naturally
their affections more quick, vigorous, and active, more sensibly work-
ing in them, than afterward. They do, as to their sensible working
and operation, naturally decay, and many things befall men in their
lives that take off the edge and keenness of them. But as men lose
in their affections, if they are not besotted in sensuality or by the
corruptions that are in the world through lust, they grow and im-
prove in their understandings, resolutions, and judgments. Hence
it is, that if what had place formerly in their affections do not take
place in their minds and judgments, they utterly lose them, they
have no more place in their souls. Thus men have no regard for,
yea, they utterly despise, those things which their affections were set
upon with delight and greediness in their childhood. But if they
are things that by any means come to be fixed in their minds and
judgments, they continue a high esteem for them, and do cleave as
close unto them as they did when their affections were more vigor-
ous ; only, as it were, they have changed their seat in the soul. It
is thus in things spiritual. The first and chiefest seat of the sensible-
ness of sin is in the affections. As these in natural youth are great
and large, so are they spiritually in spiritual youth : Jer. ii. 2, " I
remember the kindness of thy youth, the love of thine espousals."
Besides, such persons are newly come off from their convictions,
wherein they have been cut to the heart, and so made tender. What-
222 THE NATURE AND POWER OF INDWELLING SIN.
ever touches upon a wound is throughly felt; so doth the guilt of
sin before the wound given by conviction be throughly cured. But
now, when affections begin to decay naturally, they begin to decay
also as to their sensible actings and motions in things spiritual.
Although they improve in grace, yet they may decay in sense. At
least, spiritual sense is not radically in them, but only by way of
communication. Now, in these decays, if the soul take not care to
fix a deep sense of sin on the mind and judgment, thereby perpetu-
ally to affect the heart and affections, it will decay. And here the
deceit of the law of sin interposeth itself. It suffers a sense of sin
to decay in the affections, and diverts the mind from entertaining a
due, constant, fixed consideration of it. We may consider this a
little in persons that never make a progress in the ways of God be-
yond conviction. How sensible of sin will they be for a season !
How will they then mourn and weep under a sense of the guilt of
it ! How will they cordially and heartily resolve against it ! Affec-
tions are vigorous, and, as it were, bear rule in their souls. But
they are like an herb that will flourish for a day or two with water-
ing although it have no root! for, a while after, we see that these
men, the more experience they have had of sin, the less they are
afraid of it, as the wise man intimates, Eccles. viii. 11 ; and at length
they come to be the greatest contemners of sin in the world. No
sinner like him that hath sinned away his convictions of sin. What
is the reason of this ? Sense of sin was in their convictions, fixed on
their affections. As'it decayed in them, they took no care to have
it deeply and graciously fixed on their minds. This the deceitfulness
of sin deprived them of, and so ruined their souls. In some measure
it is so with believers. If, as the sensibleness of the affections de-
cay, if, as they grow heavy and obtuse, great wisdom and grace be
not used to fix a due sense of sin upon the mind and judgment,
which may provoke, excite, enliven, and stir up the affections every
day, great decays will ensue. At first sorrow, trouble, grief, fear,
affected the mind, and would give it no rest. If afterward the mind
do not affect the heart with sorrow and grief, the whole will be cast
out, and the soul be in danger of being hardened. And these are
some of the ways whereby the deceit of sin diverts the mind from
the first part of its safe preserving frame, or draws it off from its con-
stant watchfulness against sin and all the effects of it.
(2.) The second part of this general duty of the mind is to keep the
soul unto a constant, holy consideration of God and his grace. This
evidently lies at the spring-head of gospel obedience. The way
whereby sin draws off the mind from this part of its duty is open
and known sufficiently, though not sufficiently watched against. Now,
this the Scripture everywhere declares to be the filling of the minds
DECEITFTJLNESS OF INDWELLING SIN. 223
of men with earthly things. This it place th in direct opposition unto
that heavenly frame of the mind which is the spring of gospel obe-
dience: Col. iii. 2, " Set your affection on things above, not on things
on the earth;" or set your minds. As if he had said, " On both to-
gether you cannot be set or fixed, so as principally and chiefly to
mind them both." And the affections to the one and' the other, pro-
ceeding from these different principles of minding the one and the
other, are opposed, as directly inconsistent : 1 John ii. 15, " Love not
the world, neither the things that are in the world. If any man love
the world, the love of the Father is not in him." And actings in a
course suitable unto these affections are proposed also as contrary :
" Ye cannot serve God and mammon." These are two masters
whom no man can serve at the same time to the satisfaction of both.
Every inordinate minding, then, of earthly things is opposed unto
that frame wherein our minds ought to be fixed on God and his
grace in a course of gospel obedience.
Several ways there are whereby the deceitfulness of sin draws off
the mind in this particular; but the chief of them is by pressing
these things on the mind under the notion of things lawful, and, it
may be, necessary. So all those who excuse themselves in the pa-
rable from coming in to the marriage-feast of the gospel, did it on
account of their being engaged in their lawful callings, — one about
his farm, another his oxen, — the means whereby he ploughed in this
world. By this plea were the minds of men drawn off from that
frame of heavenliness which is required to our walking with God;
and the rides of not loving the world, or using it as if we used it not,
are hereby neglected. What wisdom, what watchfulness, what serious
frequent trial and examination of ourselves is required, to keep our
hearts and minds in a heavenly frame, in the use and pursuit of
earthly things, is not my present business to declare. This is evident,
that the engine whereby the deceit of sin draws off and turns aside
the mind in this matter is the pretence of the lawfulness of things
about which it would have it exercise itself; against which very few
are armed with sufficient diligence, wisdom, and skill. And this is
the first and most general attempt that indwelling sin makes upon
the soul by deceit, — it draws away the mind from a diligent attention
unto its course in a due sense of the evil of sin, and a due and con-
stant consideration of God and his grace.
224 THE NATURE AND POWER OF INDWELLING SIN.
CHAPTER IX.
The deceit of sin in drawing off the mind from a due attendance unto especial
duties of obedience, instanced in meditation and prayer.
How1 sin by its deceit endeavours to draw off the mind from at-
tending unto that holy frame in walking with God wherein the soul
ought to be preserved, hath been declared ; proceed we now to show
how it doth the same work in reference unto those especial duties
by which the designs, workings, and prevalency of it may in an es-
pecial manner be obviated and prevented. Sin, indeed, maintains
an enmity against all duties of obedience, or rather with God in them.
" When I would do good," saith the apostle, " evil is present with
me;" — " Whenever I would do good, or what good soever I would do,
(that is, spiritually good, good in reference unto God), it is present
with me to hinder me from it, to oppose me in it." And, on the
other side, all duties of obedience do lie directly against the actings
of the law of sin; for as the flesh in all its actings lusteth against
•the Spirit, so the Spirit in all its actings lusteth against the flesh.
And therefore every duty performed in the strength and grace of the
Spirit is contrary to the law of sin: Rom. viii. 13, "If ye through
the Spirit do mortify the deeds of the flesh." Actings of the Spirit of
grace in duties doth this work. These two are contrary. But yet
there are some duties which, in their own nature and by God's ap-
pointment, have a peculiar influence into the weakening and sub-
duing the whole law of sin in its very principles and chiefest strengths;
and these the mind of a believer ought principally in his whole
course to attend unto; and these doth sin in its deceit endeavour
principally to draw off the mind from. As in diseases of the body,
some remedies, they say, have a specific quality against distempers;
so, in this disease of the soul, there are some duties that have an
especial virtue against this sinful distemper. I shall not insist on
many of them, but instance only in two, which seem to me to be of
this nature, — namely, that by God's designation they have a special
tendency towards the ruin of the law of sin. And then we shall
show the ways, methods, and means, which the law of sin useth to
divert the mind from a due attendance unto them. Now, these duties
are, — first, Prayer, especially private prayer; and, secondly, Medita-
tion. I put them together, because they much agree in their general
nature and end, differing only in the manner of their performance;
for by meditation I intend meditating upon what respect and suit-
1 At the head of this paragraph the numeral 2. ought to have stood, in order to un-
fold the division begun on page -17, line 20. Great complexity would be occasioned
in the subsequent numeration if it were inserted, and it does not appear in the original
edition. Each chapter is generally made to contain its own series of numerals. — Ed.
THE MIND DEAWX OFF FROM DUTY BY SIN. 225
ableness there is between the word and our own hearts, to this end,
that they may be brought to a more exact conformity. It is our
pondering on the truth as it is in Jesus, to find out the image and re-
presentation of it in our own hearts; and so it hath the same intent
with prayer, which is to bring our souls into a frame in all things
answering the mind and will of God. They are as the blood and
spirits in the veins, that have the same life, motion, and use. But
yet, because persons are generally at a great loss in this duty of me-
ditation, having declared it to be of so great efficacy for the control-
ling of the actings of the law of sin, I shall in our passage give briefly
two or three rules for the directing of believers to a right perform-
ance of this great duty, and they are these: —
1. Meditate of God ivith God; that is, when we would undertake
thoughts and meditations of God, his excellencies, his properties, his
glorv, his majesty, his love, his goodness, let it be done in a way of
speaking unto God, in a deep humiliation and abasement of our souls
before him. This will fix the mind, and draw it forth from one thing
to another, to give glory unto God in a due manner, and affect the
soul until it be brought into that holy admiration of God and delight
in him which is acceptable unto him. My meaning is, that it be
done in a way of prayer and praise, — speaking unto God.
2. Meditate on the word in the word; that is, in the reading of it,
consider the sense in the particular passages we insist upon, looking
to God for help, guidance, and direction, in the discovery of his mind
and will therein, and then labour to have our hearts affected with it.
3. What we come short of in evenness and constancy in our
thoughts in these things, let it be made up in frequency. Some are
discouraged because their minds do not regularly supply them with
thoughts to carry on then meditations, through the weakness or im-
perfection of their inventions. Let this be supplied by frequent returns
of the mind unto the subject proposed to be meditated upon, whereby
new senses will still be supplied unto it. But this by the way.
These duties, I say, amongst others (for we have only chosen them
for an instance, not excluding some others from the same place, office,
and usefulness with them), do make an especial opposition to the
very being and life of indwelling sin, or rather faith in them doth so.
They are perpetually designing its utter ruin. I shall, therefore,
upon this instance, in the pursuit of our present purpose, do these
two things: — (1.) Show the suitableness and usefulness of this duty,
or these duties (as I shall handle them jointly), unto the mining
of sin. (2.) Show the means whereby the deceitfulness of sin en-
deavours to draw off the mind from a due attendance unto them.
(1.) For the first, observe, —
[1.] That it is the proper work of the soul, in this duty, to consider
VOL. VI. 15
226 THE NATURE AND POWER OF INDWELLING SIN.
all the secret workings and actings of sin, what advantages it hath
got, what temptations it is in conjunction withal, what harm it hath
already done, and what it is yet farther ready to do. Hence David
gives that title unto one of his prayers : Ps. cii., " A prayer of the
afflicted, when he is overwhelmed, and poureth out his complaint
before the Lord." I speak of that prayer which is attended with a
due consideration of all the wants, straits, and emergencies of the
soul. Without this, prayer is not prayer ; that is, whatever show or
appearance of that duty it hath, it is no way useful, either to the glory
of God or the good of the souls of men. A cloud it is without water,
driven by the wind of the breath of men. Nor was there ever any
more present and effectual poison for souls found out than the bind-
ing of them unto a constant form and usage of I know not what
words in their prayers and supplications, which themselves do not
understand. Bind men so in their trades or in their businesses in
this world, and they will quickly find the effect of it. By this means
are they disenabled from any due consideration of what at present is
good for them or evil unto them; without which, to what use can
prayer serve, but to mock God and delude men's own souls? But in
this kind of prayer which we insist on, the Spirit of God falls in to
give us his assistance, and that in this very matter of finding out and
discovering the most secret actings and workings of the law of sin:
Rom. viii. 26, " We know not what we should pray for as we ought,
but he helpeth our infirmities;" he discovers our wants unto us, and
wherein chiefly we stand in need of help and relief. And we find it
by daily experience, that in prayer believers are led into such dis-
coveries and convictions of the secret deceitful work of sin in their
hearts, as no considerations could ever have led them into. So David,
Ps. li., designing the confession of his actual sin, having his wound in
his prayer searched by the skilful hand of the Spirit of God, he had
a discovery made unto him of the root of all his miscarriages, in his
original corruption, verse 5. The Spirit in this duty is as the candle
of the Lord unto the soul, enabling it to search all the inward parts
of the belly. It gives a holy, spiritual light into the mind, enabling
it to search the deep and dark recesses of the heart, to find out the
subtle and deceitful machinations, figments, and imaginations of the
law of sin therein. Whatever notion there be of it, whatever power
and prevalency in it, it is laid hand on, apprehended, brought into
the presence of God, judged, condemned, bewailed. And what can
possibly be more effectual for its ruin and destruction? for, together
with its discover}7, application is made unto all that relief which in
Jesus Christ is provided against it, all ways and means whereby it
may be ruined. Hence, it is the duty of the mind to " watch unto
prayer," 1 Pet. iv. 7, to attend diligently unto the estate of our
THE MIND DRAWN OFF FROM DUTY BY SIN". 227
souls, and to deal fervently and effectually with God about it The
like also may be said of meditation, wisely managed unto its proper
end.
[2.] In this duty there is wrought upon the heart a deep, full sense
of the vileness of sin, with a constant renewed detestation of it; which,
if any thing, undoubtedly tends to its ruin. This is one design of
prayer, one end of the soul in it, — namely, to draw forth sin, to set
it in order, to present it unto itself in its vileness, abomination, and
aggravating circumstances, that it may be loathed, abhorred, and cast
away as a filthy thing; as Isa. xxx. 22. He that pleads with God for
sin's remission, pleads also with his own heart for its detestation,
Hos. xiv. 3. Herein, also, sin is judged in the name of God; for the
soul in its confession subscribes unto God's detestation of it, and the
sentence of his law against it. There is, indeed, a course of these
duties which convinced persons do give up themselves unto as a
mere covert to their lusts; they cannot sin quietly unless they per-
form duty constantly. But that prayer we speak of is a thing of
another nature, a thing that will allow no composition with sin, much
less will serve the ends of the deceit of it, as the other, formal prayer,
doth. It will not be bribed into a secret compliance with any of the
enemies of God or the soul, no, not for a moment. And hence it is
that oftentimes in this duty the heart is raised to the most sincere,
effectual sense of sin and detestation of it that the soul ever obtains
in its whole course of obedience. And this evidently tends also to
the weakening and ruin of the law of sin.
[3.] This is the way appointed and blessed of God to obtain
strength and power against sin: James i. 5, " Doth any man lack? let
him ask of God." Prayer is the way of obtaining from God by Christ
a supply of all our wants, assistance against all opposition, especially
that which is made against us by sin. This, I suppose, need not be
insisted on; it is, in the notion and practice, clear to every believer.
It is that wherein we call, and upon which the Lord Jesus comes in
to our succour with suitable "help in time of need," Heb. iv. 16.
[4.] Faith in prayer countermines all the workings of the deceit
of sin ; and that because the soul doth therein constantly engage itself
unto God to oppose all sin whatsoever: Ps. cxix. 106, " I have sworn,
and I will perform it, that I will keep thy righteous judgments/' This
is the language of every gracious soul in its addresses unto God : the
inmost parts thereof engage themselves to God, to cleave to him in
all things, and to oppose sin in all things. He that cannot do this
cannot pray. To pray with any other frame is to flatter God with
our lips, which he abhorreth. And this exceedingly helps a believer
in pursuing sin unto its ruin; for, —
1st If there be any secret lust that lies lurking in the heart, he
228 THE NATURE AND POWER OF INDWELLING SIN.
will find it either rising up against this engagement, or using its
artifices to secure itself from it. And hereby it is discovered, and
the conviction of the heart concerning its evil furthered and strength-
ened. Sin makes the most certain discovery of itself; and never more
evidently than when it is most severely pursued. Lusts in men are
compared to hurtful and noisome beasts; or men themselves are so
because of their lusts, Isa. xi. 4-6. Now, such beasts use themselves
to their dens and coverts, and never discover themselves, at least so
much in their proper nature and rage, as when they are most ear-
nestly pursued. And so it is with sin and corruption in the heart.
2dly. If any sin be prevalent in the soul, it will weaken it, and
take it off from the universality of this engagement unto God ; it will
breed a tergiversation unto it, a slightness in it. Now, when this is
observed, it will exceedingly awaken a gracious soul, and stir it up to
look about it. As spontaneous lassitude, or a causeless weariness and
indisposition of the body, is looked on as the sign of an approaching
fever or some dangerous distemper, which stirs up men to use a
timely and vigorous prevention, that they be not seized upon by it,
so is it in this case. When the soul of a believer finds in itself an
indisposition to make fervent, sincere engagements of universal holi-
ness unto God, it knows that there is some prevalent distemper in it,
finds the place of it, and sets itself against it.
Sdly. Whilst the soul can thus constantly engage itself unto God,
it is certain that sin can rise unto no ruinous prevalency. Yea, it is
a conquest over sin, a most considerable conquest, when the soul doth
fully and clearly, without any secret reserve, come off with alacrity
and resolution in such an engagement; as Ps. xviii. 23. And it may
upon such a success triumph in the grace of God, and have good
hope, through faith, that it shall have a final conquest, and what it
so resolves shall be done ; that it hath decreed a thing, and it shall
be established. And this tends to the disappointment, yea, to the
ruin of the law of sin.
Stilly. If the heart be not deceived by cursed hypocrisy, this en-
gagement unto God will greatly influence it unto a peculiar dili-
gence and watchfulness against all sin. There is no greater evidence
of hypocrisy than to have the heart like the whorish woman, Prov.
vii. 14, — to say, " ' I have paid my vows/ now I may take myself unto
my sin;" or to be negligent about sin, as being satisfied that it hath
prayed against it. It is otherwise in a gracious soul. Sense and con-
science of engagements against sin made to God, do make it univer-
sally watchful against all its motions and operations. On these and
sundry other accounts doth faith in this duty exert itself peculiarly
to the weakening of the power and stopping of the progress of the
law of sin.
THE MIND DRA.WN OFF FROM DUTY BY SIN. 229
If, then, the mind be diligent in its watch and charge to preserve
the soul from the efficacy of sin, it will carefully attend unto this
duty and the due performance of it, which is of such singular advan-
tage unto its end and purpose. Here, therefore, —
(2.) Sin puts forth its deceit in its own defence. It labours to
divert and draw off the mind from attending unto this and the like
duties. And there are, among others, three engines, three ways and
means, whereby it attempts the accomplishment of its design : —
[1.] It makes advantage of its weariness unto the flesh. There is
an aversation, as hath been declared, in the law of sin unto all im-
mediate communion with God. Now, this duty is such. There is
nothing accorapanieth it whereby the carnal part of the soul may be
gratified or satisfied, as there may be somewhat of that nature in
most public duties, in most that a man can do beyond pure acts of
faith and love. No relief or advantage, then, coming in by it but
what is purely spiritual, it becomes wearisome, burdensome to flesh
and blood. It is like travelling alone without companion or diver-
sion, which makes the way seem long, but brings the passenger with
most speed to his journey's end. So our Saviour declares, when, ex-
pecting his disciples, according to their duty and present distress,
should have been engaged in this work, he found them fast asleep :
Matt. xxvi. 41, "The spirit," saith he, "indeed is willing, but the
flesh is weak;" and out of that weakness grew their indisposition
unto and weariness of their duty. So God complains of his people :
Isa, xliii. 22, " Thou hast been weary of me." And it may come at
length unto that height which is mentioned, Mai. i. 13, "Ye have
said, Behold, what a weariness is it ! and ye have snuffed at it, saith
the Lord of hosts." The Jews suppose that it was the language of
men when they brought their offerings or sacrifices on their shoulders,
which they pretended wearied them, and they panted and blowed as
men ready to faint under them, when they brought only the torn,
and the lame, and the sick. But. so is this duty oftentimes to the
flesh. And this the deceitfulness of sin makes use of to draw the
heart by insensible degrees from a constant attendance unto it. It
puts in for the relief of the weak and weary flesh. There is a com-
pliance between spiritual flesh and natural flesh in this matter, —
they help one another; and an aversation unto this duty is the effect
of their compliance. So it was in the spouse, Cant. v. 2, S. She
was asleep, drowsing in her spiritual condition, and pleads her
natural unfitness to rouse herself from that state. If the mind be
not diligently watchful to prevent insinuations from hence, — if it
dwell not constantly on those considerations which evidence an at-
tendance unto this duty to be indispensable, — if it stir not up the prin-
ciple of grace in the heart to retain its rule and sovereignty, and not
230 THE NATURE AND POWER OF INDWELLING SIN.
to be dallied withal by foolish pretences, — it will be drawn off; which
is the effect aimed at.
[2.] The deceitfulness of sin makes use of corrupt reasonings, taken
from the pressing and urging occasions of life. " Should we," says it
in the heart, " attend strictly unto all duties in this kind, we should
neglect our principal occasions, and be useless unto ourselves and
others in the world." And on this general account, particular busi-
nesses dispossess particular duties from their due place and time.
Men have not leisure to glorify God and save their own souls. It is
certain that God gives us time enough for all that he requires of us
in any kind in this world. No duties need to jostle one another, I
mean constantly. Especial occasions must be determined according
unto especial circumstances. But if in any thing we take more upon
us than we have time well to perform it in, without robbing God of
that which is due to him and our own souls, this God calls not unto,
this he blesseth us not in. It is more tolerable that our duties of
holiness and regard to God should intrench upon the duties of our
callings and employments in this world than on the contrary; and
yet neither doth God require this at our hands, in an ordinary man-
ner or course. How little, then, will he bear with that which evi-
dently is so much worse upon all accounts whatever! But yet,
through the deceitfulness of sin, thus are the souls of men beguiled.
By several degrees they are at length driven from their duty.
[3.] It deals with the mind, to draw it off from its attendance
unto this duty, by a tender of a compensation to be made in and by
other duties; as Saul thought to compensate his disobedience by
sacrifice. " May not the same duty performed in public or in the
family suffice ?" And if the soul be so foolish as not to answer, " Those
things ought to be done, and this not to be left undone" it may be
ensnared and deceived. For, besides a command unto it, namely,
that we should personally " watch unto prayer," there are, as hath been
declared, sundry advantages in this duty so performed against the
deceit and efficacy of sin, which in the more public attendance unto
it it hath not. These sin strives to deprive the soul of by this com-
mutation, which by its corrupt reasonings it tenders unto it.
[4.] I may add here that which hath place in all the workings of
sin by deceit, — namely, its feeding the soul with promises and pur-
poses of a more diligent attendance unto this duty when occasions
will permit. By this means it brings the soul to say unto its con-
victions of duty, as Felix did to Paul, " Go thy way for this time;
when I have a convenient season, I will call for thee." And by this
means oftentimes the present season and time, which alone is ours,
is lost irrecoverably.
These are some of the ways and means whereby the deceit of sin
THE MIND DRAWN OFF FROM DUTY BY SIN. 231
endeavours to draw off the mind from its due attendance unto this
duty, which is so peculiarly suited to prevent its progress and preva-
lency, and which aims so directly and immediately at its ruin. I
might instance also in other duties of the like tendency ; but this
may suffice to discover the nature of this part of the deceit of sin.
And this is the first way whereby it makes way for the farther en-
tangling of the affections and the conception of sin. When sin hath
wrought this effect on any one, he is said to be " drawn away," to be
diverted from what in his mind he ought constantly to attend unto
in his walking before the Lord.
And this will instruct us to see and discern where lies the begin-
ning of our declensions and failings in the ways of God, and that
either as to our general course or as to our attendance unto especial
duties. And this is of great importance and concernment unto us.
When the beginnings and occasions of a sickness or distemper of
body are known, it is a great advantage to direct in and unto the
cure of it. God, to recall Zion to himself, shows her where was the
"beginning of her sin," Mic. i. 13. Now, this is that which for the most
part is the beginning of sin unto us, even the drawing off the mind
from a due attendance in all things unto the discharge of its duty.
The principal care and charge of the soul lies on the mind; and if
that fail of its duty, the whole is betrayed, either as unto its general
frame or as unto particular miscarriages. The failing of the mind is
like the failing of the watchman in Ezekiel ; the whole is lost by his
neglect. This, therefore, in that self-scrutiny and search which we
are called unto, we are most diligently to inquire after. God doth
not look at what duties we perform, as to their number and tale, or
as to their nature merely, but whether we do them with that inten-
sion of mind and spirit which he requireth. Many men perform
duties in a road or course, and do not, as it were, so much as think
of them; their minds are filled with other things, only duty takes up
so much of their time. This is but an endeavour to mock God and
deceive their own souls. Would you, therefore, take the true mea-
sure of yourselves, consider how it is with you as to the duty of your
minds which we have inquired after. Consider whether, by any of
the deceits mentioned, you have not been diverted and drawn away;
and if there be any decays upon you in any kind, you will find that
there hath been the beginning of them. By one way or other your
minds have been made heedless, regardless, slothful, uncertain, being
beguiled and drawn off from their duty. Consider the charge, Pro v.
iv. 23, 25-27. May not such a soul say, " If I had attended more
diligently ; if I had considered more wisely the vile nature of sin ; if
I had not suffered my mind to be possessed with vain hopes and
foolish imaginations, by a cursed abuse of gospel grace ; if I had not
232 THE NATURE AND POWER OF INDWELLING SIN.
permitted it to be filled with the things of the world, and to become
negligent in attending unto especial duties, — I had not at this day-
been thus sick, weak, thriftless, wounded, decayed, defiled. My care-
less, my deceived mind, hath been the beginning of sin and trans-
gression unto my soul." And this discovery will direct the soul unto
a suitable way for its healing and recovery; which will never be
effected by a multiplying of particular duties, but by a restoring of
the mind, Ps. xxiii. 3.
And this, also, doth hence appear to be the great means of pre-
serving our souls, both as unto their general frame and particular
duties, according to the mind and will of God, — namely, to endeavour
after a sound and steadfast mind. It is a signal grace to have " the
spirit of power, and of love, and of a sound mind," 2 Tim. i. 7; — a
stable, solid, resolved mind in the things of God, not easily moved,
diverted, changed, not drawn aside ; a mind not apt to hearken after
corrupt reasonings, vain insinuations, or pretences to draw it off from
its duty. This is that which the apostle exhorts believers unto:
1 Cor. xv. 58, " Therefore, my beloved brethren, be ye steadfast, un-
movable, always abounding in the work of the Lord." The stead-
fastness of our minds abiding in their duty is the cause of all our
unmovableness and fruitfulness in obedience; and so Peter tells
us that those who are by any means led away or enticed, " they fall
from their own steadfastness," 2 Pet. iii. 17. And the great blame
that is laid upon backsliders is, that they are not steadfast: Ps. lxxviii.
37, " Their heart was not steadfast." For if the soul be safe, unless
the mind be drawn off from its duty, the soundness and steadfastness
of the mind is its great preservative. And there are three parts of
this steadfastness of the mind : — First, A full purpose of cleaving to
God in all things; secondly, A daily renovation and quickening of
the heart unto a discharge of this purpose ; thirdly, Resolutions against
all dalliances or parleys about negligences in that discharge ; — which
are not here to be spoken unto.
CHAPTER X.
The deceit of sin, in drawing off the mind from its attendance unto particular
duties, farther discovered — Several things required in the mind of helievers
with respect unto particular duties of obedience — The actings of sin, in a way
of deceit, to divert the mind from them.
We have not as yet brought unto an issue the first way of the
working of the deceit of sin; — namely, in its drawing away of the
THE MIND DIVERTED FROM PARTICULAR DUTIES BY SIN. 233
mind from the discharge of its duty, which we insist upon the longer
upon a double account: —
First, Because of its importance and concernment. If the mind
he drawn off, if it be tainted, weakened, turned aside from a due and
strict attendance unto its charge and office, the whole soul, will, and
affections are certainly entangled and drawn into sin; as hath been
in part declared, and will afterward farther appear. This we ought
therefore to give diligent heed unto; which is the design of the
apostle's exhortation: Heb. ii. 1, "Therefore we ought to give the
more earnest heed to the things which we have heard, lest at any
time we should let them slip." It is a failure of our minds, by the
deceitfulness of sin, in losing the life, power, sense, and impression of
the word, which he cautions us against. And there is no way to pre-
vent it but by giving of most " earnest heed unto the things which
we have heard;" which expresseth the whole duty of our minds in
attending unto obedience.
Secondly, Because the actings and workings of the mind being
spiritual, are such as the conscience, unless clearly enlightened and
duly excited and stirred up, is not affected withal, so as to take due
notice of them. Conscience is not apt to exercise reflex acts upon
the mind's failures, as principally respecting the acts of the whole
soul. When the affections are entangled with sin (of which after-
ward), or the will begins to conceive it by its express consent, con-
science is apt to make an uproar in the soul, and to give it no rest or
quiet until the soul be reclaimed, or itself be one way or other bribed
or debauched; but these neglects of the mind being spiritual, with-
out very diligent attendance they are seldom taken notice of. Our
minds are often in the Scriptures called our spirits, — as Rom. i. 9,
" Whom I serve with my spirit;" and are distinguished from the soul,
which principally intends the affections in that distribution, 1 Thess.
v. 23, " Sanctify you wholly, your whole spirit and soul," — that is,
your mind and affections. It is true, where the [word] " spirit" is used
to express spiritual gifts, it is, as unto those gifts, opposed to our " un-
derstanding," 1 Cor. xiv. 15, which is there taken for the first act of the
mind in a rational perception of things; but as that word is applied
unto any faculty of our souls, it is the mind that it expresseth. This,
then, being our spirit, the actings of it are secret and hidden, and
not to be discovered without spiritual wisdom and diligence. Let us
not suppose, then, that we dwell too long on this consideration, which
is of so great importance to us, and yet so hidden, and which we are
apt to be very insensible of; and yet our carefulness in this matter is
one of the best evidences that we have of our sincerity. Let us not,
then, be like a man that is sensible, and complains of a cut finger, but
not of a decay of spirits tending imto death. There remains there-
234- THE NATURE AND POWER OF INDWELLING SIN.
fore, as unto this head of our discourse, the consideration of the charge
of the mind in reference unto particular duties and sins; and in the
consideration of it we shall do these two things: 1. Show what is
required in the mind of a believer in reference unto particular duties.
2. Declare the way of the working of the deceit of sin, to draw it
off from its attendance thereunto. The like also shall be done with
respect unto particular sins, and their avoidance: —
1. For the right performance of any duty, it is not enough that
the thing itself required be performed, but that it be universally
squared and fitted unto the rule of it. Herein lies the great duty of
the mind, — namely, to attend unto the rule of duties, and to take
care that all the concernments of them be ordered thereby. Our
progress in obedience is our edification or building. Now, it is but
a very little furtherance unto a building, that a man bring wood and
stones, and heap them up together without order; they must be hewed
and squared, and fitted by line and rule, if we intend to build. Nor
is it unto any advantage unto our edification in faith and obedience
that we multiply duties, if we heap them upon one another, if we
order and dispose them not according to rule; and therefore doth
God expressly reject a multitude of duties, when not universally
suited unto the rule: Isa. i. 11, "To what purpose is the multitude
of your sacrifices?" and, verse 14, "They are a trouble unto me; I
am weary to bear them/' And therefore all acceptable obedience is
called a proceeding according unto " rule," Gal. vi. 1 6 ; it is a canonical
or regular obedience. As letters in the alphabet heaped together
signify nothing, unless they are disposed into their proper order, no
more do our duties without this disposal. That they be so is the
great duty of the mind, and which with all diligence it is to attend
unto : Eph. v. 1 5, " Walk circumspectly," exactly, accurately, that is,
d il igently, in all things ; take heed to the rule of what you do. We walk
in duties, but we walk circumspectly in this attention of the mind.
(1.) There are some special things which the rule directs unto that
the mind is to attend in every duty. As, —
[1.] That, as to the matter of it, it be full and complete. Under
the law no beast was allowed to be a sacrifice that had any member
wanting, any defect of parts. Such were rejected, as well as those
that were lame or blind. Duties must be complete as to the parts,
the matter of them. There may be such a part of the price kept
back as may make the tendering of all the residue unacceptable.
Saul sparing Agag and the fattest of the cattle, rendered the destroy-
ing of all the rest useless. Thus, when men will give alms, or per-
form other services, but not unto the proportion that the rule re-
quireth, and which the mind by diligent attention unto it might dis-
cover, the whole duty is vitiated.
THE MIND DIVERTED FROM PARTICULAR DUTIES BY SIS. 235
[2.] As to the principle of it,— namely, that it be done in faith,
and therein by an actual derivation of strength from Christ, John
xv. 5, without whom we can do nothing. It is not enough that the
person be a believer, though that be necessary unto every good work,
Eph. iL 10, but also that faith be peculiarly acted in every duty that
we do ; for our whole obedience is the " obedience of faith," Rom.
i 5,— that is, which the doctrine of faith requireth, and which the
grace of faith beareth or bringeth forth. So Christ is expressly said
to be " our life," Col. hi. 4, our spiritual life ; that is, the spring,
author, and cause of it. Now, as in life natural, no vital act can be
performed but by the actual operation of the principle of life itself;
so, in life spiritual, no spiritually-vital act,— that is, no duty accept-
able to God. — can be performed but by the actual working of Christ,
who is our life. And this is no other way derived unto us but by
faith; whence saith the apostle, Gal. ii. 20, " Christ liveth in me: and
the life which I now live in the flesh I live by the faith of the Son of
God." Not only was Christ his life, a living principle unto him, but he
led a life, — that is, discharged vital actions in all duties of holiness and
obedience,— by the faith of the Son of God, or in him, deriving sup-
plies of grace and strength from him thereby. This, therefore, ought a
believer diligently to attend unto, — namely, that everything he doth
to God be done in the strength of Christ; which wherein it consisteth
ought diligently to be inquired into by all who intend to walk with
God.
[3.] In this respect unto rule, the manner of the performance of
every duty is to be regarded. Now, there are two things in the man-
ner of the performance of any duty which a believer, who is trusted
with spiritual light, ought to attend unto : —
1st. That it be done in the way and by the means that God hath
prescribed with respect unto the outward manner of its performance.
And this is especially to be regarded in duties of the worship of God,
the matter and outward manner whereof do both equally fall under
his command. If this be not regarded, the whole duty is vitiated I
speak not of them who suffer themselves to be deluded by the deceit-
fulness of sin, utterly to disregard the rule of the word in such things,
and to worship God according to their own imaginations; but of
them principally who, although they in general profess to do nothing
but what God requires, and as he requires it, yet do not diligently
attend to the rule, to make the authority of God to be the sole cause
and reason both of what they do and of the manner of the perform-
ance of it. And this is the reason that God so often calls on his
people to consider diligently and wisely, that they may do all accord-
ing as he had commanded.
Idly. The affections of the heart and mind in duties belong to the
236 THE NATURE AND POWER OF INDWELLING SIN.
performance of them in the inward manner. The prescriptions and
commands of God for attendance hereunto are innumerable, and the
want hereof renders every duty an abomination unto him. A sacri-
fice without a heart, without salt, without fire, of what value is it?
No more are duties without spiritual affections. And herein is the
mind to keep the charge of God, — to see that the heart which he re-
quires be tendered to him. And we find, also, that God requireth
especial affections to accompany special duties : " He that giveth,
with cheerfulness;" which, if they are not attended unto, the whole
is lost.
[■i.] The mind is to attend unto the ends of duties, and therein
principally the glory of God in Christ. Several other ends will sin
and self impose upon our duties : especially two it will press hard
upon us with, — first, Satisfaction of our convictions and consciences;
secondly, The praise of men; for self- righteousness and ostentation
are the main ends of men that are fallen off from God in all moral
duties whatsoever. In their sins they endeavour for to satisfy their
lusts ; in their duties, their conviction and pride. These the mind of
a believer is diligently to watch against, and to keep up in all a single
eye to the glory of God, as that which answers the great and general
rule of all our obedience: " Whatsoever ye do, do all to the glory
of God." These and the like things, I say, which are commonly
spoken unto, is the mind of a believer obliged to attend diligently
and constantly unto, with respect unto all the particular duties of
our walking before God. Here, then, lies no small part of the deceit
of sin, — namely, to draw the mind off from this watch, to bring an
inadvertency upon it, that it shall not in these things keep the watch
and charge of the Lord. And if it can do so, and thereby strip our
duties of all their excellencies, which lie in these concernments of
them, that the mind is to attend unto, it will not much trouble itself
nor us about the duties themselves. And this it attempts several
ways : —
1st. By persuading the mind to content itself with generals, and
to take it off from attending unto things in particular instances. For
example, it would persuade the soul to rest satisfied in a general aim
of doing things to the glory of God, without considering how every
particular duty may have that tendency. Thus Saul thought that he
had fulfilled his own duty, and done the will of God, and sought his
glory in his war against Amalek, when, for want of attendance to
(■very particular duty in that service, he had dishonoured God, and
ruined himself and his posterity. And men may persuade themselves
that they have a general design for the glory of God, when they have
no active principle in particular duties tending at all that way. But
if, instead of fixing the mind by faith on the peculiar advancing the
THE MIND DIVERTED FROM PARTICULAR DUTIES BY SIN. 237
glory of God in a duty, the soul content itself with a general notion
of doing so, the mind is already diverted and drawn off from its
charge by the deceitfulness of sin. If a man be travelling in a jour-
ney, it is not only required of him that he bend his course that way,
and so go on ; but if he attend not unto every turning, and other
occurrences in his way, he may wander and never come to his jour-
ney's end. And if we suppose that in general we aim at the glory
of God, as we all profess to do, yet if we attend not unto it distinctly
upon every duty that occurs in our way, we shall never attain the end
aimed at. And he who satisfies himself with this general purpose,
without acting it in every special duty, will not long retain that pur-
pose neither. It doth the same work upon the mind, in reference
unto the principle of our duties, as it doth unto the end. Their
principle is, that they be done in faith, in the strength of Christ;
but if men content themselves that they are believers, that they have
faith, and do not labour in every particular duty to act faith, to lead
their spiritual lives, in all the acts of them, by the faith of the Son of
God, the mind is drawn off from its duty. It is particular actions
wherein we express and exercise our faith and obedience ; and what
we are in them, that we are, and no more.
2dly. It draws off the mind from the duties before mentioned by
insinuating a secret contentment into it from the duty itself per-
formed, as to the matter of it. This is a fair discharge of a natural
conscience. If the duty be performed, though as to the manner of
its performance it come short almost in all things of the rule, con-
science and conviction will be satisfied ; as Saul, upon his expedi-
tion against Amalek, cries to Samuel, " Come in, thou blessed of the
Lord ; ' I have performed the commandment of the Lord/ " He satis-
fied himself, though he had not attended as he ought to the whole
will of God in that matter. And thus was it with them, Isa. lviii. 3,
"Wherefore have we fasted, say they, and thou regardest it not?"
They had pleased themselves in the performance of their duties, and
expected that God also should be pleased with them. But he shows
them at large wherein they had failed, and that so far as to render
what they had done an abomination; and the like charge he ex-
pressed against them, chap, xlviii. 1, 2. This the deceitfulness of
sin endeavours to draw the mind unto, namely, to take up in the
performance of the duty itself. "Pray thou oughtst, and thou hast
prayed; give alms thou oughtst, and thou hast given alms; quiet,
then, thyself in what thou hast done, and go on to do the like." If
it prevail herein the mind is discharged from farther attendance and
watching unto duty, which leaves the soul on the borders of many
evils; for, —
Solly. Hence customariness in all duties will quickly ensue, which
238 THE NATURE AND POWER OF INDWELLING SIN.
is the height of sin's drawing off the mind from duty: for men's
minds may be drawn from all duties, in the midst of the most abun-
dant performance of them ; for in and under them the mind may be
subject unto an habitual diversion from its charge and watch unto
the rule. What is done with such a frame is not done to God,
Amos v. 25. None of their sacrifices were to God, although they
professed that they were all so. But they attended not unto his
worship in faith, and unto his glory, and he despised all their duties.
See also Hos. x. 1. And this is the great reason why professors thrive
so little under the performance of a multitude of duties : — They attend
not unto them in a due manner, their minds being drawn off from
their circumspect watch; and so they have little or no communion
with God in them, which is the end whereunto they are designed,
and by which alone they become useful and profitable unto them-
selves. And in this manner are many duties of worship and obedi-
ence performed by a woful generation of hypocrites, formalists, and
profane persons, without either life or light in themselves, or accep-
tation with God, their minds being wholly estranged from a due
attendance unto what they do by the power and deceitfulness of
sin.
2. As it is in respect of duties, so also it is in respect of sins. There
are sundry things in and about every sin that the mind of a believer,
by virtue of its office and duty, is obliged to attend diligently unto,
for the preservation of the soul from it. Things they are which God
hath appointed and sanctified, to give effectual rebukes and checks
to the whole working of the law of sin, and such as, in- the law of
grace, under which we are, are exceedingly suited and fitted unto
that purpose. And these the deceit of sin endeavours by all means
to draw off the mind from a due consideration of and attendance
unto. Some few of them we shall a little reflect upon : —
(I.) The first and most general is the sovereignty of God, the
great lawgiver, by whom it is forbidden. This Joseph fixed on in
his great temptation: Gen. xxxix. 9, "How can I do this great
wickedness, and sin against God?" There was in it a great evil, a
great ingratitude against man, which he pleads also and insists upon,
verses 8, 9 ; but that which fixed his heart and resolution against it
was the formality of it, that it was sin against God, by whom it was
severely forbidden. So the apostle informs us that in our dealing in
any thing that is against the law, our respect is still to be unto the
Lawgiver and his sovereignty: James iv. 11, 12, " If thou judge the
law, thou art not a doer of the law, but a judge. There is one law-
giver, who is able to save and to destroy." Consider this always:
there is one lawgiver, holy, righteous, armed with sovereign power
and authority; he is able to save and destroy. Hence sin is called
THE MIND DIVERTED FROM PARTICULAR DUTIES BY SIX. 239
a rebellion, a casting off his yoke, a despising of him, and that in his
sovereignty as the great lawgiver; and this ought the mind always
practically to attend unto, in all the lustings, actings, and suggestions
of the law of sin, especially when advantaged by any suitable or vi-
gorous temptation: " It is God that hath forbidden this thing; the
great lawgiver, under whose absolute sovereignty I am, in depend-
ence on whom I live, and by whom I am to be disposed of, as to my
present and eternal condition." This Eve fixed on at the beginning
of her temptation, " God hath said, Ye shall not eat of this tree,"
Gen. iii. 3; but she kept not her ground, she abode not by that
consideration, but suffered her mind to be diverted from it by the
subtlety of Satan, which was the entrance of her transgression : and
so it is unto us all in our deviations from obedience.
(2.) The deceit of sin, of every sin, the punishment appointed
unto it in the law, is another thing that the mind ought actually to
attend unto, in reference unto every particular evil And the diver-
sions from this, that the minds of men have been doctrinally and
practically attended withal, have been an inlet into all manner of
abominations. Job professeth another frame in himself, chap, xxxi
23, " Destruction from God was a terror to me, and by reason of his
highness I could not endure." Many evils he had mentioned in the
foregoing verses, and pleads his innocency from them, although they
were such as, upon the account of his greatness and power, he could
have committed easily without fear of danger from men. Here he
gives the reason that prevailed with him so carefully to abstain from
them, " Destruction from God was a terror to me, and by reason of
his highness I could not endure." " I considered," saith he, " that
God had appointed ' death and destruction' for the punishment of sin,
and that such was his greatness, highness, and power, that he could
inflict it unto the uttermost, in such a way as no creature is able to
abide or to avoid." So the apostle directs believers always to consi-
der what a " fearful thing it is to fall into the hands of the living
God," Heb. x. 31 ; and that because he hath said, " Vengeance is
mine, I will recompense," verse- 30. He is a sin-avenging God, that
will by no means acquit the guilty; as in the declaration of his gra-
cious name, infinitely full of encouragements to poor sinners in Christ,
he adds that in the close, that " he will by no means clear the guilty,"
Exod. xxxiv. 7, — that he may keep upon the minds of them whom he
pardoneth a due sense of the punishment that is due from his vin-
dictive justice unto every sin. And so the apostle would have us
mmd that even " our God is a consuming fire," Heb. xii. 29 ; that
is, that we should consider his holiness and vindictive justice, appoint-
ing unto sin a meet recompense of reward. And men's breaking
through this consideration he reckons as the height of the aggrava-
240 THE NATURE AND POWER OF INDWELLING SIN.
tion of their sins: Rom. i. 32, " They knew that it is the judgment of
God, that they which commit such things were worthy of death, yet
continued to do them." What hope is there for such persons? There
is, indeed, relief against this consideration for humbled believing souls
in the blood of Christ; but this relief is not to take off the mind from
it as it is appointed of God to be a restraint from sin. And both
these considerations, even the sovereignty of God and the punish-
ment of sin, are put together by our Saviour: Matt. x. 28, "Fear
not them which kill the body, but are not able to kill the soul ; but
rather fear him which is able to destroy both soul and body in hell."
(3.) The consideration of all the love and kindness of God, against
whom every sin is committed, is another thing that the mind ought
diligently to attend unto; and this is a prevailing consideration, if
rightly and graciously managed in the soul. This Moses presseth on
the people: Deut. xxxii. 6, "Do ye thus requite the Lord, O foolish
people and unwise? is not he thy Father that bought thee? hath he
not made thee, and established thee?" — " Is this a requital for eternal
love, and all the fruits of it? for the love and care of a Father, of a
Redeemer, that we have been made partakers of?" And it is the same
consideration which the apostle manageth to this purpose, 2 Cor. vii.
1, " Having therefore these promises, dearly beloved, let us cleanse
ourselves from all filthiness of the flesh and spirit, perfecting holiness
in the fear of God." The receiving of the promises ought to be effec-
tual, as to stir us up unto all holiness, so to work and effect an absti-
nence from all sin. And what promises are these? — namely, that
"God will be a Father unto us, and receive us," chap. vi. 17, 18;
which compriseth the whole of all the love of God towards us here
and to eternity. If there be any spiritual ingenuity in the soul,
whilst the mind is attentive to this consideration, there can be no
prevailing attempt made upon it by the power of sin. Now, there
are two parts of this consideration : —
[1.] That which is general in it, that which is common unto all
believers. This is managed unto this purpose, 1 John iii. 1-3, " Be-
hold, what manner of love the Father hath bestowed upon us, that
we should be called the sons of God : therefore the world knoweth
us not, because it knew him not. Beloved, now are we the sons of
God, and it doth not yet appear what we shall be: but we know
that, when he shall appear, we shall be like him ; for we shall see him
as he is. And every man that hath this hope in him purifieth him-
self, .even as he is pure." "Consider," saith he, "the love of God,
and the privileges that we enjoy by it: ' Behold, what manner of love
the Father hath bestowed upon us, that we should be called the sons
of God/ Adoption is an especial fruit of it, and how great a privi-
lege is this! Such love it is, and such are the fruits of it, that the
THE MIND DIVERTED FROM PARTICULAR DUTIES BY SIN. 241
world knoweth nothing of the blessed condition which we obtain and
enjoy thereby: ' The world knoweth us not.' Nay, it is such love,
and so unspeakably blessed and glorious are the effects of it, that we
ourselves are not able to comprehend them." What use, then, ought
we to make of this contemplation of the excellent, unspeakable" love
of God ? Why, saith he, " Every one that hath this hope purifieth
himself." Every man who has been made partaker of this love, and
thereupon a hope of the full enjoyment of the fruits of it, of being
made like to God in glory, " purifieth himself," — that is, in an absti-
nence from all and every sin, as in the following words is at large
declared.
[2.] It is to be considered as to such peculiar mercies and fruits
of love as every one's soul hath been made partaker of. There is*
no believer but, besides the love and mercy which he hath in com-
mon with all his brethren, hath also in the lot of his inheritance
some enclosures, some especial mercies, wherein he hath a single pro-
priety. He hath some joy which no stranger intermeddleth withal,
Prov. xiv. 10, — particular applications of covenant love and mercy to
his soul. Now, these are all provisions laid in by God, that they
may be borne in mind against an hour of temptation, — that the con-
sideration of them may preserve the soul from the attempts of sin.
Their neglect is a high aggravation of our provocations. 1 Kings xi. 9,
it is charged as the great evil of Solomon, that he had sinned against
special mercies, especial intimations of love; he sinned after God had
" appeared unto him twice." God required that he should have borne
in mind that especial favour, and have made it an argument against
sin ; but he neglected it, and is burdened with this sore rebuke. And,
indeed, all especial mercies, all especial tokens and pledges of love,
are utterly lost and misspent upon us, if they are not improved unto
this end. This, then, is another thing that it is the duty of the
mind greatly to attend unto, and to oppose effectually unto every
attempt that is made on the soul by the law of sin.
(4.) The considerations that arise from the blood and mediation of
Christ are of the same importance. So the apostle declares, 2 Cor.
v. 14, 15, " For the love of Christ constraineth us; because we thus
judge, that if one died for all, then were all dead: and that he died
for all, that they which live should not henceforth live unto them-
selves, but unto him which died for them, and rose again." There
is a constraining efficacy in this consideration; it is great, forcible,
effectual, if duly attended unto. But I must not here in particular
insist upon these things; nor, —
(5.) Shall I speak of the inhabitation of the Spirit, — the greatest
privilege that we are made partakers of in this world. The due con-
sideration how he is grieved by sin; how his dwelling-place is defiled
VOL. VL 16
212 THE NATURE AND POWER OF INDWELLING SIN.
thereby ; how his comforts are forfeited, lost, despised by it, — might
also be insisted on : but the instances passed through are sufficient
unto our purpose. Now, herein lies the duty of the mind in refer-
ence unto particular sins and temptations : — It is diligently and care-
fully to attend unto these things; to dwell constantly upon the con-
sideration of them ; to have them in a continual readiness to oppose
unto all the lustings, actings, warrings, attempts, and rage of sin.
In reference hereunto doth sin in an especial manner put forth
and act its deceit. It labours by all means to draw off the mind
from its due attendance unto these things, — to deprive the soul of
this great preservative and antidote against its poison. It endeavours
to cause the soul to satisfy itself with general undigested notions about
•sin, that it may have nothing in particular to betake itself unto in
its own defence against its attempts and temptations. And the ways
whereby it doth this may be also briefly considered : —
[1.] It is from the deceit of sin that the mind is spiritually sloth-
ful, whereby it becomes negligent unto this duty. The principal
discharge of its trust in this matter is expressed by watching; which
is the great caution that the Lord Jesus gave unto his disciples in refer-
ence unto all their dangers from sin and Satan: Mark xiii. 37, "I say
unto all, Watch ;" that is, " Use your utmost diligence and circumspec-
tion, that you be not surprised and entangled with temptations." It
is called also consideration: " Consider your ways," — " Consider your
latter end ;" the want whereof God complains of in his people, Deut.
xxxii. 29. Now, that which is contrary to these indispensable con-
ditions of our preservation is spiritual slothful ne.-s, as the apostle de-
clares, Heb. vi. 11, 12, "And we desire that every one of you do
show the same diligence to the Ml assurance of hope unto the end :
that ye be not slothful." If we show not diligence, we are slothful,
and in danger of coming short to inherit the promises. See 2 Pet.
i. 5-11, "And beside this, giving all diligence, add to your faith
virtue ; to virtue knowledge," etc. " For if these things be in you,
and abound, they make you that ye shall neither be barren nor unfruit-
ful in the knowledge of our Lord Jesus Christ. But he that lacketh
these things is blind, and cannot see afar off, and hath forgotten that
he was purged from his old sins. Wherefore the rather, brethren,
give diligence to make your calling and election sure: for if ye do
these things ye shall never fall : for so an entrance shall be mi-
nistered unto you abundantly into the everlasting kingdom of our
Lord and Saviour Jesus Christ." All this the mind is turned from,
if once, by the deceit of sin, it be made slothful. Now, this sloth con-
sists in four things: —
1st. Inadvertency. It doth not set itself to consider and attend
unto its special concernments. The apostle, persuading the Hebrews
THE MIND DIVERTED FROM PARTICULAR DUTIES BY SIN. 243
with all earnestness to attend diligently, to consider carefully, that
they may not be hardened by the deceitfulness of sin, gives this rea-
son of their danger, that they were " dull of hearing/' chap. v. 1 1 ;
that is, that they were slothful, and did not attend unto the things
of their duty. A secret regardlessness is apt to creep upon the soul,
and it doth not set itself to a diligent marking how things go with
it, and what is continually incumbent on it.
Idly. An unwillingness to be stirred up unto its duty. Pro v.
xix. 24, " A slothful man hideth his hand in his bosom, and will
not so much as bring it to his mouth again." There is an unwill-
ingness in sloth to take any notice of warnings, calls, excitations, or
Stirrings up by the word, Spirit, judgments, any thing that God
maketh use of to call the mind unto a due consideration of the con-
dition of the souL And this is a perfect evidence that the mind is
made slothful by the deceit of sin, when especial calls and warnings,
whether in a suitable word or a pressing judgment, cannot prevail
with it to pull its hand out of its bosom ; that is, to set about the
special duties that it is called unto.
3dly. Weak and ineffectual attempts to recover itself unto its duty.
Prov. xxvi. 14, " As the door turneth upon its hinges, so doth the
slothful man upon his bed." In the turning of a door upon its
hinges, there is some motion but no progress. It removes up and
down, but is still in the place and posture that it was. So is it with
the spiritually slothful man on his bed, or in his security. He makes
some motions or faint endeavours towards a discharge of his duty,
but goes not on. There where he was one day, there he is the next ;
yea, there where he was one year, he is the next. His endeavours
are faint, cold, and evanid; he gets no ground by them, but is always
beginning and never finishing his work.
4thly. Heartlessness upon the apprehensions of difficulties and
discouragements. Prov. xxii. 13, " The slothful man saith, There is
a lion without, I shall be slain in the streets." Every difficulty
deters him from duty. He thinks it impossible for him to attain to
that accuracy, exactness, and perfection which he is in this matter to
press after; and therefore contents himself in his old coldness, ne-
gligence, rather than to run the hazard of a universal circumspection.
Now, if the deceit of sin hath once drawn away the mind into this
frame, it lays it open to every temptation and incursion of sin. The
spouse in the Canticles seems to have been overtaken with this dis-
temper, chap. v. 2, 3 ; and this puts her on various excuses why she
cannot attend unto the call of Christ, and apply herself unto her duty
in walking with him.
[2.] It draws away the mind from its watch and duty in reference
unto sin by surprisals. It falls in conjunction with some urging
244) THE NATURE AND POWER OF INDWELLING SIN.
temptation, and surpriseth the mind into thoughts quite of another
nature than those which it ought to insist upon in its own defence.
So it seems to have been with Peter : his carnal fear closing with the
temptation wherein Satan sought to winnow him, filled his mind with
so many thoughts about his own imminent danger, that he could not
take into consideration the love and warning of Christ, nor the evil
whereunto his temptation led him, nor any thing that he ought to
have insisted on for his preservation. And, therefore, upon a review
of his folly in neglecting those thoughts of God and the love of
Christ which, through the assistance of the Holy Ghost, might have
kept him from his scandalous fall, he wept bitterly. And this is the
common way of the working of the deceit of sin as unto particular
evils : — It lays hold on the mind suddenly with thoughtfulness
about the present sin, possesseth it, takes it up ; so that either it re-
covers not itself at all to the considerations mentioned, or if any
thoughts of them be suggested, the mind is so prepossessed and filled
that they take no impression on the soul or make no abode in it.
Thus, doubtless, was David surprised in the entrance of his great sin.
Sin and temptation did so possess and fill his mind with the present
object of his lust, that he utterly forgot, as it were, those considera-
tions which he had formerly made use of when he so diligently kept
himself from his iniquity. Here, therefore, lies the great wisdom of
the soul, in rejecting the very first motions of sin, because by par-
leys with them the mind may be drawn off from attending unto its
preservatives, and so the whole rush into evil.
[3.] It draws away the mind by frequency and long continuance
of its solicitations, making as it were at last a conquest of it. And
this happens not without an open neglect of the soul, in want of
stirring up itself to give an effectual rebuke, in the strength and by
the grace of Christ, unto sin ; which would have prevented its preva-
lency. But of this more shall be spoken afterwards.
And this is the first way whereby the law of sin acts its deceit against
the soul: — It draws off the mind from attendance unto its charge and
office, both in respect of duty and sin. And so far as this is done, the
person is said to be "drawn away" or drawn off. He is"tempted ;" every
man is tempted, when he is thus drawn away by his own lust, or the
deceit of sin dwelling in him. And the whole effect of this working
of the deceitfulness of sin may be reduced unto these three heads : —
1. The remission of a universally watchful frame of spirit unto
every duty, and against all, even the most hidden and secret, act-
ings of sin.
± The omissiot. of peculiar attending unto such duties as have
an especial respect unto the weakening and ruin of the whole law
of sin, and the obviating of its deceitfulness.
THE WORKING OF SIN BY DECEIT. 245
S. Spiritual sloth, as to a diligent regard unto all the especial
concernments of duties and sins.
When these three things, with their branches mentioned, less or
more, are brought about, in or upon the soul, or so far as they are so,
so far a man is drawn off by his own lust or the deceit of sin.
There is no need of adding here any directions for the prevention
of this evil ; they have sufficiently been laid down in our passage
through the consideration both of the duty of the mind, and of the
deceit of sin.
CHAPTER XL
The working of sin by deceit to entangle the affections— The ways whereby it
is done — Means of their prevention.
The second thing in the words of the apostle ascribed unto the
deceitful ivorking of sin is its enticing. A man is " drawn away and
enticed/' And this seems particularly to respect the affections, as
drawing away doth the mind. The mind is drawn away from duty,
and the affections are enticed unto sin. From the prevalency hereof
a man is said to be " enticed," or entangled as with a bait : so the
word imports ; for there is an allusion in it unto the bait wherewith
a fish is taken on the hook which holds him to his destruction. And
concerning this effect of the deceit of sin, we shall briefly show two
things: 1. What it is to be enticed, or to be entangled with the
bait of sin, to have the affections tainted with an inclination there-
unto ; and when they are so. 2. What course sin takes, and what
way it proceedeth in, thus to entice, ensnare, or entangle the soul : —
1. For the first, —
(1.) The affections are certainly entangled when they stir up fre-
quent imaginations about the proposed object which this deceit of
sin leadeth and enticeth towards. When sin prevails, and the affec-
tions are gone fully after it, it fills the imagination with it, possessing
it with images, likenesses, appearances of it continually. Such per-
sons "devise iniquity, and work evil upon their beds;" which they also
"practise" when they are able, when "it is in the power of their hand,"
Micah ii. 1. As, in particular, Peter tells us that " they have eyes
full of an adulteress,1 and they cannot cease from sin," 2 Pet. ii. 1 4,
— that is, their imaginations are possessed with a continual represen-
tation of the object of their lusts. And it is so in part where the
1 Marginal reading in the authorized version. — Ej).
246 THE NATURE AND POWER OF INDWELLING SIN.
affections are in part entangled with sin, and begin to turn aside unto
it. John tells us that the things that are " in the world" are " the lust
of the flesh, the lust of the eyes, and the pride of life," 1 Epist. ii. 16.
The lust of the eyes is that which by them is conveyed unto the soul.
Now, it is not the bodily sense of seeing, but the fixing of the ima-
gination from that sense on such things, that is intended. And this
is called the "eyes," because thereby things are constantly represented
unto the mind and soul, as outward objects are unto the inward sense
by the eyes. And oftentimes the outward sight of the eyes is the
occasion of these imaginations. So Achan declares how sin prevailed
with him, Josh. vii. 21. First, he saw the wedge of gold and Baby-
lonish garment, and then he coveted them. He rolled them, the
pleasures, the profit of them, in his imagination, and then fixed his
heart upon the obtaining of them. Now, the heart may have a settled,
fixed detestation of sin; but yet, if a man find that the imagination
of the mind is frequently solicited by it and exercised about it, such
a one may know that his affections are secretly enticed and en-
tangled.
(2.) This entanglement is heightened when the imagination can
prevail with the mind to lodge vain thoughts in it, with secret delight
and complacency. This is termed by casuists, " Cogitatio morosa
cum delectatione," — an abiding thought with delight; which towards
forbidden objects is in all cases actually sinful. And yet this may be
when the consent of the will unto sin is not obtained, — when the soul
would not for the world do the thing, which yet thoughts begin to
lodge in the mind about. This " lodging of vain thoughts " in the heart
the prophet complains of as a thing greatly sinful, and to be abhorred,
Jer. iv. 14. All these thoughts are messengers that carry sin to and
fro between the imagination and the affections, and still increase it,
inflaming the imagination, and more and more entangling the affec-
tions. Achan thinks upon the golden wedge, this makes him like it
and love it ; by loving of it his thoughts are infected, and return to
the imagination of its worth and goodly show ; and so by little and
little the soul is inflamed unto sin. And here if the will parts with
its sovereignty, sin is actually conceived.
(3.) Inclinations or readiness to attend unto extenuations of sin,
or the reliefs that are tendered against sin when committed, manifest
the affections to be entangled with it. We have showed, and shall
yet farther evidence, that it is a great part of the deceit of sin, to
tender lessening and extenuating thoughts of sin unto the mind.
"Is it not a little one?" or, "There is mercy provided;" or, "It shall be
in due time relinquished and given over," is its language in a deceived
heart. Now, when there is a readiness in the soul to hearken and
give entertainment unto such secret insinuations, arising from this
THE WORKING OF SIN BY DECEIT. 247
deceit, in reference unto any sin or unapprovable course, it is an evi-
dence that the affections are enticed. When the soul is willing, as
it were, to be tempted, to be courted by sin, to hearken to its dalli-
ances and solicitations, it hath lost of its conjugal affections unto
Christ, and is entangled. This is " looking on the wine when it is
red, when it giveth its colour in the cup, when it moveth itself aright/'"
Prov. xxiii. 31 ; — a pleasing contemplation on the invitations of sin,
whose end the wise man gives us, verse 32. When the deceit of sin
hath prevailed thus far on any person, then he is enticed or entangled.
The will is not yet come to the actual conception of this or that sin
by its consent, but the whole soul is in a near inclination thereunto.
And many other instances I could give as tokens and evidences of
this entanglement: these may suffice to manifest what we intend
thereby.
2. Our next inquiry is, How, or by what means, the deceit of sin
proceeds thus to entice and entangle the affections? And two or
three of its baits are manifest herein : —
(1.) It makes use of its former pre valency upon the mind in
drawing it off from its watch and circumspection. Says the wise
man, Prov. i. 1 7, " Surely in vain is the net spread in the sight of
any bird;" or " before the eyes of every thing that hath a wing," as in
the original. If it hath eyes open to discern the snare, and a wing
to carry it away, it will not be caught. And in vain should the
deceit of sin spread its snares and nets for the entanglement of the
soul, whilst the eyes of the mind are intent upon what it doth, and
so stir up the wings of its will and affections to carry it away and
avoid it. But if the eyes be put out or diverted, the wings are of
very little use for escape; and, therefore, this is one of the ways which
is used by them who take buds or fowls in their nets. They have false
lights or shows of things, to divert the sight of their prey ; and when
that is done, they take the season to cast their nets upon them. So
doth the deceit of sin; it first draws off and diverts the mind by false
reasonings and pretences, as hath been showed, and then casts its net
upon the affections for then entanglement.
(2.) Taking advantage of such seasons, it proposeth sin as desirable,
as exceeding satisfactory to the corrupt part of our affections. It
gilds over the object by a thousand pretences, which it presents unto
corrupt lustings. This is the laying of a bait, which the apostle in
this verse evidently alludes unto. A bait is somewhat desirable and
suitable, that is proposed to the hungry creature for its satisfaction ;
and it is by all artifices rendered desirable and suitable. Thus is sin
presented by the help of the imagination unto the soul ; that is, sin-
ful and inordinate objects, which the affections cleave unto, are so
presented. The apostle tells us that there are " pleasures of sin,"
248 THE NATUEE AND POWER OF INDWELLING SIN.
Heb. xi. 25; which, unless they are despised, as they were by Moses,
there is no escaping of sin itself. Hence they that live in sin are
said to " live in pleasure," James v. 5. Now, this pleasure of sin
consisteth in its suitableness to give satisfaction to the flesh, to lust,
to corrupt affections. Hence is that caution, Rom. xiii. 14, " Make
not provision for the flesh, to fulfil the lusts thereof;" that is, " Do not
suffer your minds, thoughts, or affections to fix upon sinful objects,
suited to give satisfaction to the lusts of the flesh, to nourish and
cherish them thereby." To which purpose he speaks again, Gal. v. 16,
" Fulfil ye not the lust of the flesh ;" — " Bring not in the pleasures of
sin, to give them satisfaction." When men are under the power of sin,
they are said to " fulfil the desires of the flesh and of the mind/'
Eph. ii. 3. Thus, therefore, the deceit of sin endeavours to entangle
the affections by proposing unto them, through the assistance of the
imagination, that suitableness which is in it to the satisfaction of its
corrupt lusts, now set at some liberty by the inadvertency of the
mind. It presents its "wine sparkling in the cup," the beauty of the
adulteress, the riches of the world, unto sensual and covetous persons;
and somewhat in the like kind, in some degrees, to believers them-
selves. When, therefore, I saj', sin would entangle the soul, it pre-
vails with the imagination to solicit the heart, by representing this
false-painted beauty or pretended satisfactoriness of sin ; and then if
Satan, with any peculiar temptation, fall in to its assistance, it often-
times inflames all the affections, and puts the whole soul into dis-
order.
(3.) It hides the danger that attends sin; it covers it as the hook
is covered with the bait, or the net spread over with meat for the fowl
to be taken. It is not, indeed, possible that sin should utterly de-
prive the soul of the knowledge of the danger of it. It cannot dis-
possess it of its notion or persuasion that " the wages of sin is death,"
and that it is the " judgment of God that they that commit sin are
worthy of death." But this it will do, — it will so take up and pos-
sess the mind and affections with the baits and desirableness of sin,
that it shall divert them from an actual and practical contemplation
of the danger of it. What Satan did in and by his first temptation,
that sin doth ever since. At first Eve guards herself with calling to
mind the danger of sin : " If we eat or touch it we shall die," Gen.
iii. 3. But so soon as Satan had filled her mind with the beauty and
usefulness of the fruit to make one wise, how quickly did she lay aside
her practical prevalent consideration of the danger of eating it, the
curse due unto it ; or else relieves herself with a vain hope and pre-
tence that it should not be, because the serpent told her so ! So was
David beguiled in his great transgression by the deceit of sin. His
lust being pleased and satisfied, the consideration of the guilt and
THE WORKING OF SIN BY DECEIT. 249
danger of his transgression was taken away; and therefore he is said
to have " despised the Lord," 2 Sam. xii. 9, in that he considered not
the evil that was in his heart, and the danger that attended it in the
threatening or commination of the law. Now sin, when it presseth
upon the soul to this purpose, will use a thousand wiles to hide from
it the terror of the Lord, the end of transgressions, and especially of
that peculiar folly which it solicits the mind unto. Hopes of pardon
shall be used to hide it ; and future repentance shall hide it ; and
present importunity of lust shall hide it ; occasions and opportuni-
ties shall hide it; surprisals shall hide it; extenuation of sin shall hide
it; balancing of duties against it shall hide it ; fixing the imagination
on present objects shall hide it; desperate resolutions to venture the
uttermost for the enjoyment of lust in its pleasures and profits shall
hide it. A thousand wiles it hath, which cannot be recounted.
(4.) Having prevailed thus far, gilding over the pleasures of sin,
hiding its end and demerit, it proceeds to raise perverse reasonings
in the mind, to fix it upon the sin proposed, that it may be conceived
and brought forth, the affections being already prevailed upon; of
which we shall speak under the next head of its progress.
Here we may stay a little, as formerly, to give some few directions
for the obviating of this woful work of the deceitfulness of sin.
Would we not be enticed or entangled? would we not be disposed to
the conception of sin? would we be turned out of the road and way
which goes down to death? — let us take heed of our affections; which
are of so great concernment in the whole course of our obedience,
that they are commonly in the Scripture called by the name of the
heart, as the principal thing which God requires in our walking
before him. And this is not slightly to be attended unto. Pro v. iv.
23, saith the wise man, " Keep thy heart with all diligence;" or, as in
the original, "above" or "before all keepings;" — "Before every watch,
keep thy heart. You have many keepings that you watch unto : you
watch to keep your lives, to keep your estates, to keep your reputa-
tions, to keep up your families; but," saith he, "above all these
keepings, prefer that, attend to that of the heart, of your affections,
that they be not entangled with sin." There is no safety without it.
Save all other things and lose the heart, and all is lost, — lost unto all
eternity. You will say, then, " What shall we do, or how shall we
observe this duty?"
1. Keep your affections as to their object.
(1.) In general. This advice the apostle gives in this very case,
Col. iii. His advice in the beginning of that chapter is to direct us
unto the mortification of sin, which he expressly engageth in : Verse
5, "Mortify therefore your members which are upon the earth;" —
"Prevent the working and deceit of sin which wars in your members."
250 THE NATURE AND POWER OF INDWELLING SIN.
To prepare us, to enable us hereunto, he gives us that great direction:
Verse 2, " Set your affection on things above, not on things on the
earth." Fix your affections upon heavenly things; this will enable
you to mortify sin; fill them with the things that are above, let them
be exercised with them, and so enjoy the chiefest place in them.
They are above, blessed and suitable objects, meet for and answering
unto our affections ; — God himself, in his beauty and glory; the Lord
Jesus Christ, who is " altogether lovely, the chiefest often thousand ;"
grace and glory; the mysteries revealed in the gospel; the blessed-
ness promised thereby. Were our affections filled, taken up, and
possessed with these things, as it is our duty that they should be, — it
is our happiness when they are, — what access could sin, with its painted
pleasures, with its sugared poisons, with its envenomed baits, have
unto our souls? how should we loathe all its proposals, and say
unto them, " Get ye hence as an abominable thing!" For what are
the vain, transitory pleasures of sin, in comparison of the exceeding
recompense of reward which is proposed unto us? Which argument
the apostle presses, 2 Cor. iv. 17, 18.
(2.) As to the object of your affections, in an especial manner,
let it be the cross of Christ, which hath exceeding efficacy towards
the disappointment of the whole work of indwelling sin: Gal. vi. 14,
" God forbid that I should glory, save in the cross of our Lord Jesus
Christ, whereby the world is crucified unto me, and I unto the world."
The cross of Christ he gloried and rejoiced in; this his heart was set
upon ; and these were the effects of it, — it crucified the world unto
him, made it a dead and undesirable thing. The baits and pleasures
of sin are taken all of them out of the world, and the things that are
in the world, — namely, " the lust of the flesh, the lust of the eyes,
and the pride of life." These are the things that are in the world ;
from these doth sin take all its baits, whereby it enticeth and en-
tangleth our souls. If the heart be filled with the cross of Christ, it
casts death and un desirableness upon them all; it leaves no seeming
beauty, no appearing pleasure or comeliness, in them. Again, saith
he, " It crucifieth me to the world; makes my heart, my affections,
my desires, dead unto any of these things." It roots up corrupt lusts
and affections, leaves no principle to go forth and make provision for
the flesh, to fulfil the lusts thereof. Labour, therefore, to fill your
hearts with the cross of Christ. Consider the sorrows he underwent,
the curse he bore, the blood he shed, the cries he put forth, the love
that was in all this to your souls, and the mystery of the grace of God
therein. Meditate on the vileness, the demerit, and punishment of
sin as represented in the cross, the blood, the death of Christ. Is
Christ crucified for sin, and shall not our hearts be crucified with him
unto sin? Shall we give entertainment unto that, or hearken unto its
POWER OF SIN TO CONCEIVE SIN. £.51
dalliances, which wounded, which pierced, which slew our dear Lord
Jesus? God forbid! Fill your affections with the cross of Christ,
that there may be no room for sin. The world once put him out of
the house into a stable, when he came to save us; let him now turn
the world out of doors, when he is come to sanctify us.
2. Look to the vigour of the affections towards heavenly things;
if they are not constantly attended, excited, directed, and warned,
they are apt to decay, and sin lies in wait to take every advantage
against them. Many complaints we have in the Scripture of those
who lost their first love, in suffering then- affections to decay. And
this should make us jealous over our own hearts, lest we also should
be overtaken with the like backsliding frame. Wherefore be jealous
over them ; often strictly examine them and call them to account ;
supply unto them due considerations for their exciting and stirring
up unto duty.
CHAPTER XII.
The conception of sin through its deceit — "Wherein it consisteth — The consent of
the will unto sin — The nature thereof — Ways and means whereby it is
obtained — Other advantages made use of by the deceit of sin — Ignorance —
Error.
The third success of the deceit of sin in its progressive work is the
conception of actual sin. When it hath drawn the mind off from its
duty, and entangled the affections, it proceeds to conceive sin in order
to the bringing of it forth : " Then when lust hath conceived, it
bringeth forth sin." Now, the conception of sin, in order unto its
perpetration, can be nothing but the consent of the will ; for as with-
out the consent of the will sin cannot be committed, so where the
will hath consented unto it, there is nothing in the soul to hinder its
actual accomplishment. God doth, indeed, by various ways and means,
frustrate the bringing forth of these adulterate conceptions, causing
them to melt aAvay in the womb, or one way or other prove abortive,
so that not the least part of that sin is committed which is willed or
conceived ; yet there is nothing in the soul itself that remains to give
check unto it when once the will hath given its consent. Ofttimes,
when a cloud is full of rain and ready to fall, a wind comes and drives
it away; and when the will is ready to bring forth its sin, God
diverts it by one wind or other: but yet the cloud was as full of rain
as if it had fallen, and the soul as full of sin as if it had been com-
mitted.
252 THE NATURE AND POWER OF INDWELLING STN.
This conceiving of lust or sin, then, is its prevalency in obtaining
the consent of the will unto its solicitations. And hereby the soul
is defloured of its chastity towards God in Christ, as the apostle in-
timates, 2 Cor. xi. 2, 3. To clear up this matter we must observe, —
1. That the will is the principle, the next seat and cause, of obedi-
ence and disobedience. Moral actions are unto us or in us so far
good or evil as they partake of the consent of the will. He spake
truth of old who said, " Omne peccatum est adeo voluntarium, ut
non sit peccatum nisi sit voluntarium ;" — " Every sin is so voluntary,
that if it be not voluntary it is not sin." It is most true of actual
sins. The formality of their iniquity ariseth from the acts of the will
in them and concerning them, — I mean, as to the persons that com-
mit them ; otherwise in itself the formal reason of sin is its aberra-
tion from the law of God.
2. There is a twofold consent of the will unto sin: —
(1.) That which is fidl, absolute, complete, and upon deliberation,
— a prevailing consent; the convictions of the mind being conquered,
and no principle of grace in the will to weaken it. With this con-
sent the soul goes into sin as a ship before the wind with all its sails
displayed, without any check or stop. It rusheth into sin like the
horse into the battle; men thereby, as the apostle speaks, "giving
themselves over to sin with greediness," Eph. iv. 19. Thus Ahab's
will was in the murdering of Naboth. He did it upon deliberation,
by contrivance, with a full consent; the doing of it gave him such
satisfaction as that it cured his malady or the distemper of his mind.
This is that consent of the will which is acted in the finishing and
completing of sin in unregenerate persons, and is not required to
the single bringing forth of sin, whereof we speak.
(2.) There is a consent of the will which is attended with a secret
renitency and volition of the contrary. Thus Peter's will was in the
denying of his Master. His will was in it, or he had not done it. It
was a voluntary action, that which he chose to do at that season. Sin
had not been brought forth if it had not been thus conceived. But
yet, at this very time, there was resident in his will a contrary prin-
ciple of love to Christ, yea, and faith in him, which utterly failed not.
The efficacy of it was intercepted, and its operations suspended actu-
ally, through the violent urging of the temptation that he was under ;
but yet it was in his will, and weakened his consent unto sin. Though
it consented, it was not done with self-pleasing, which such full acts
of the will do produce.
.3. Although there may be a -predominant consent in the ivill,
which may suffice for the conception of particular sins, yet there can-
not be an absolute, total, full consent of the will of a believer unto
any sin; for, —
POWER OF SIN TO CONCEIVE SIN. 2-53
(1.) There is in his will a principle fixed on good, on all g
Pcotn. vii. 21, " He would do good." The principle of grace in the
will inclines him to all good. And this, in general, is prevalent
against the principle of sin, so that the will is denominated from
thence. Grace hath the rule and dominion, and not sin, in the will
of every believer. Now, that consent unto sin in the will which is
contrary to the inclination and generally prevailing principle in the
same will, is not, cannot be, total, absolute, and complete.
(2.) There is not only a general, ruling, prevailing principle in the
will against sin, but there is also a secret reluctancy in it against its
own act in consenting unto sin It is true, the soul is not sensible
sometimes of this reluctancy, because the present consent carries
away the prevailing act of the will, and takes away the sense of the
lusting of the Spirit, or reluctancy of the principle of grace in the
will. But the general rule holdeth in all things at all times : Gal.
v. 17, "The Spirit lusteth against the flesh.'" It doth so actually,
though not always to the same degree, nor with the same success;
and the prevalency of the contrary principle in this or that particular
act doth not disprove it. It is so on the other side. There is no
acting of grace in the will but sin lusts against it ; although that lust-
ing be not made sensible in the soul, because of the prevalency of
the contrary acting of grace, yet it is enough to keep those actings
from perfection in their kind. So is it in this renitency of grace
against the acting of sin in the soul ; though it be not sensible in
its operations, yet it is enough to keep that act from being full and
complete. And much of spiritual wisdom lies in discerning aright
between the spiritual renitency of the principle of grace in the will
against sin, and the rebukes that are given the soul by conscience
upon conviction for sin.
4. Observe, that reiterated, repeated acts of the consent of the will
unto sin may beget a disposition and inclinableness in it unto the
like acts, that may bring the will unto a proneness and readiness to
consent unto sin upon easy solicitations; which is a condition of soul
dangerous, and greatly to be watched against.
5. This consent of the will, which we have thus described, may be
considered two ways: — (1.) As it is exercised about the circum-
stances, causes, means, and inducements unto sin. (2.; As it re-
spects this or that actual sin.
In the first sense there is a virtual consent of the will unto sin in
every inadvertency unto the prevention of it, in every neglect of
duty that makes way for it, in every hearkening unto any temptation
leading towards it; in a word, in all the diversions of the mind
from its duty, and entanglements of the affections by sin, before
mentioned: for where there is no act of the will, formally or virtu-
254 THE NATURE AND POWER OF INDWELLING SIN.
ally, there is no sin. But this is not that which we now speak of ;
but, in particular, the consent of the will unto this or that actual sin,
so far as that either sin is committed, or is prevented by other ways
and means not of our present consideration. And herein consists the
conceiving of sin.
These things being supposed, that which in the next place we are
to consider is, the way that the deceit of sin proceedeth in to pro-
cure the consent of the will, and so to conceive actual sin in the soul.
To this purpose observe: —
1. That the will is a rational ajjpetite, — rational as guided by
the mind, and an appetite as excited by the affections; and so in
its operation or actings hath respect to both, is influenced by
both.
2. It chooseth nothing, consents to nothing, but " sub ration e
boni," — as it hath an appearance of good, some present good. It can-
not consent to any thing under the notion or apprehension of its
being evil in any kind. Good is its natural and necessary object, and
therefore whatever is proposed unto it for its consent must be pro-
posed under an appearance of being either good in itself, or good at
present unto the soul, or good so circumstantiate as it is ; so that, —
3. We may see hence the reason why the conception of sin is here
placed as a consequent of the mind's being drawn away and the
affections being entangled. Both these have an influence into the
consent of the will, and the conception of this or that actual sin
thereby. Our way, therefore, here is made somewhat plain. We have
seen at large how the mind is drawn away by the deceit of sin, and
how the affections are entangled; — that which remains is but the
proper effect of these things; for the discovery whereof we must
instance in some of the special deceits, corrupt and fallacious reason-
ings before mentioned, and then show their prevalency on the will to
a consent unto sin: —
(1.) The will is imposed upon by that corrupt reasoning, that grace
is exalted in a pardon, and that mercy is provided for sinners. This
first, as hath been showed, deceives the mind, and that opens the way
to the will's consent by removing a sight of evil, which the will hath
an aversation unto. And this, in carnal hearts, prevails so far as to
make them think that their liberty consists in being " servants of cor-
ruption," 2 Pet. ii. 19. And the poison of it doth oftentimes taint and
vitiate the minds of believers themselves; whence we are so cautioned
against it in the Scripture. To what, therefore, hath been spoken
before, unto the use and abuse of the doctrine of the grace of the
gospel, we shall add some few other considerations, and fix upon one
place of Scripture that will give, light unto it. There is a twofold
mystery of grace, — of walking with God, and of coming unto God ;
POWER OF. SIN TO CONCEIVE SIN. 255
and the great design of sin is to change the doctrine and mystery of
grace in reference unto these things, and that by applying those con-
siderations unto the one which are proper unto the other, wherehy
each part is hindered, and the influence of the doctrine of grace into
them for their furtherance defeated. See 1 John ii. 1,2: " These
things write I unto you, that ye sin not. And if any man sin, we have
an advocate with the Father, Jesus Christ the righteous: and he is
the propitiation for our sins." Here is the whole design and use of
the gospel briefly expressed. " These things," saith he, " I write unto
you." What things were these? Those mentioned, chap. i. verse 2:
" The life was manifested, and we have seen it, and bear witness, and
show unto you that eternal life, which was with the Father, and was
manifested unto us/' — that is, the things concerning the person and
mediation of Christ; and, verse 7, that pardon, forgiveness, and
expiation from sin is to be attained by the blood of Christ. But to
what end and purpose doth he write these things to them? what do
they teach, what do they tend unto? A universal abstinence from
sin: " I write unto you," saith he, "that ye sin not." This is the
proper, only, genuine end of the doctrine of the gospel. But to ab-
stain from all sin is not our condition in this world: verse 8, " If
we say that we have no sin, we deceive ourselves, and the truth i.s
not in us." What, then, shall be done in this case? In supposition
of sin, that we have sinned, is there no relief provided for our souls
and consciences in the gospel? Yes; saith he, "If any man sin,
we have an advocate with the Father, Jesus Christ the righteous:
and he is the propitiation for our sins." There is full relief in the pro-
pitiation and intercession of Christ for us. This is the order and
method of the doctrine of the gospel, and of the application of it to
our own souls: — first, to keep us from sin; and then to relieve us
against sin. But here entereth the deceit of sin, and puts this " new
wine into old bottles," whereby the bottles are broken, and the wine
perisheth, as to our benefit by it. It changeth this method and order
of the application of gospel truths. It takes up the last first, and
that excludes the use of the first utterly. " If any man sin, there is
pardon provided," is all the gospel that sin would willingly suffer to
abide on the minds of men. When we would come to God by be-
lieving, it would be pressing the former part, of being free from sin;
when the gospel proposeth the latter principally, or the pardon of sin,
for our encouragement. When Ave are come to God, and should walk
with him, it will have only the latter proposed, that there is pardon
of sin; when the gospel principally proposeth the former, of keepirjg
ourselves from sin, the grace of God bringing salvation having ap-
peared unto us to that end and purpose.
Now, the mind being entangled with this deceit, drawn off from its
256 THE NATURE AND POWER OF INDWELLING SIN.
watch by it, diverted from the true ends of the gospel, doth several
ways impose upon the will to obtain its consent : —
[1.] By a sudden surprised in case of temptation. Temptation is
the representation of a thing as a present good, a particular good,
which is a real evil, a general evil. Now, when a temptation, armed
with opportunity and provocation, befalls the soul, the principle of
grace in the will riseth up with a rejection and detestation of it. But
on a sudden, the mind being deceived by sin, breaks in upon the
will with a corrupt, fallacious reasoning from gospel grace and mercy,
which first staggers, then abates the will's opposition, and then caus-
eth it to cast the scale by its consent on the side of temptation, pre-
senting evil as a present good, and sin in the sight of God is con-
ceived, though it be never committed. Thus is the seed of God
sacrificed to Moloch, and the weapons of Christ abused to the service
of the devil.
[2.] It doth it insensibly. It insinuates the poison of this corrupt
reasoning by little and little, until it hath greatly prevailed. And as
the whole effect of the doctrine of the gospel in holiness and obedi-
ence consists in the soul's being cast into the frame and mould of it,
Rom. vi. 17; so the whole of the apostasy from the gospel is princi-
pally the casting of the soul into the mould of this false reasoning,
that sin may be indulged unto upon the account of grace and pardon.
Hereby is the soul gratified in sloth and negligence, and taken off
from its care as to particular duties and avoidance of particular sins.
It works the soul insensibly off from the mystery of the law of grace, —
to look for salvation as if we had never performed any duty, being,
after we have done all, unprofitable servants, with a resting on sove-
reign mercy through the blood of Christ, and to attend unto duties
with all diligence as if we looked for no mercy ; that is, with no less
care, though with more liberty and freedom. This the deceitfulness
of sin endeavoureth by all means to work the soul from ; and thereby
debaucheth the will when its consent is required unto particular sins.
(2.) The deceived mind imposeth on the will, to obtain its consent
unto sin, by proposing unto it the advantages that may accrue and
arise thereby ; which is one medium whereby itself also is drawn away.
It renders that which is absolutely evil a present appearing good.
So was it with Eve, Gen. hi. Laying aside all considerations of the
law, covenant and threats of God, she all at once reflects upon the
advantages, pleasures, and benefits which she should obtain by her
sin, and reckons them up to solicit the consent of her will. " It is,"
saith she, " good for food, pleasant to the eyes, and to be desired to
make one wise." What should she do, then, but eat it? Her will
consented, and she did so accordingly. Pleas for obedience are laid
out of the way, and only the pleasures of sin are taken under consi-
POWER OF SIN TO CONCEIVE SIN. 257
deration. So saith Ahab, 1 Kings xxi., " Xaboth's vineyard is near
my house, and I may make it a garden of herbs; therefore I must
have it." These considerations a deceived mind imposed on his will,
until it made him obstinate in the pursuit of his covetousness through
perjury and murder, to the utter ruin of himself and his family.
Thus is the guilt and tendency of sin hid under the covert of advan-
tages and pleasures, and so is conceived or resolved on in the soul.
As the mind beincr -withdrawn, so the affections being enticed and
entangled do greatly further the conception of sin in the soul by the
consent of the will; and they do it two ways: —
[1.] By some hasty impulse and swprisal, being themselves stirred
up, incited, and drawn forth by some violent provocation or suitable
temptation, they put the whole souL as it were, into a combustion,
and draw the will into a consent unto what they are provoked unto
and entangled withal. So was the case of David in the matter of
Xabal. A violent provocation from the extreme unworthy carriage
of that foolish churl stirs him up to wrath and revenge, 1 Sam. xxv.
13. He resolves upon it to destroy a whole family, the innocent with
the guilty, verses 33, 31. Self-revenge and murder were for the sea-
son conceived, resolved, consented unto, until God graciously took
him off. His entangled, provoked affections surprised his will to con-
sent unto the conception of many bloody sins. The case was the
same with Asa in his anger, when he smote the prophet ; and with
Peter in his fear, when he denied his Master. Let that soul which
would take heed of conceiving sin take heed of entangled affections;
for sin may be suddenly conceived, the prevalent consent of the will
may be suddenly obtained; which gives the soul a fixed guilt, though
the sin itself be never actually brought forth.
[2.] Enticed affections procure the consent of the will by frequent
solicitations, whereby they get ground insensibly upon it, and en-
throne themselves. Take an instance in the sons of Jacob, Gen.
xxxvii. 4. They hate their brother, because their father loved him.
Their affections being enticed, many new occasions fall out to en-
tangle them farther, as his dreams and the like. This lay rankling
in their hearts, and never ceased soliciting their wills until they re-
solved upon his death. The unlawfulness, the unnaturalness of the
action, the grief of their aged father, the guilt of their own souls, are
all laid aside. That hatred and envy that they had conceived against
him ceased not until they had got the consent of their wills to his
ruin. This gradual progress of the prevalency of corrupt affections
to solicit the soul unto sin the wise man excellently describes, Pro v.
xxiii. 31-35. And this is the common way of sin's procedure in the
destruction of souls which seem to have made some good engage-
ments in the ways of God : — When it hath entangled them with one
VOL. VI. 17
258 THE NATUEE AND POWER OF INDWELLING SIN.
temptation, and brought the will to some liking of it, that presently
becomes another temptation, either to the neglect of some duty or
to the refusal of more light; and commonly that whereby men fall
off utterly from God is not that wherewith they are first entangled.
And this may briefly suffice for the third progressive act of the de-
ceit of sin. It obtains the will's consent unto its conception ; and by
this means are multitudes of sins conceived in the heart which very
little less defile the soul, or cause it to contract very little less guilt,
than if they were actually committed.
Unto what hath been spoken concerning the deceitfulness of in-
dwelling sin in general, which greatly evidenceth its power and effi-
cacy, I shall add, as a close of this discourse, one or two particular
ways of its deceitful actings ; consisting in advantages that it maketh
use of, and means of relieving itself against that disquisition which
is made after it by the word and Spirit for its ruin. One head only
of each sort we shall here name : —
1. It makes great advantage of the darkness of the mind, to work
out its design and intendments. The shades of a mind totally dark, —
that is, devoid utterly of saving grace, — are the proper working-place
of sin. Hence the effects of it are called the " works of darkness/'
Eph. v. 11, Rom. xiii. 12, as springing from thence. Sin works and
brings forth by the help of it. The working of lust under the covert
of a dark mind is, as it were, the upper region of hell ; for it lies at
the next door to it for filth, horror, and confusion. Now, there is a
partial darkness abiding still in believers; they " know but in part/'
1 Cor. xiii. 12. Though there be in them all a principle of saving
light, — the day-star is risen in their hearts, — yet all the shades of
darkness are not utterly expelled out of them in this life. And
there are two parts, as it were, or principal effects of the remaining
darkness that is in believers : —
(1.) Ignoixince, or a nescience of the will of God, either "juris"
or " facti" of the rule and law in general, or of the reference of the
particular fact that lies before the mind unto the law.
(2.) Error and mistakes positively; taking that for truth which is
falsehood, and that for light which is darkness. Now, of both of
these doth the law of sin make great advantage for the exerting of
its power in the soul.
(1.) Is there a remaining ignorance of any thing of the will of God?
— sin will be sure to make use of it, and improve it to the uttermost.
Though Abimelech were not a believer, yet he was a person that
had a moral integrity with him in his ways and actions ; he declares
himself to have had so in a solemn appeal to God, the searcher of
all hearts, even in that wherein he miscarried, Gen. xx. 5. But being
ignorant that fornication was a sin, or so erreat a sin as that it became
POWER OF SIN TO CONCEIVE SIN. 259
not a morally honest man to defile himself with it, lust hurries him
into that intention of evil in reference unto Sarah, as we have it there
related. God complains that his people " perished for lack of know-
ledge," Hos. iv. 6. Being ignorant of the mind and will of God, they
rushed into evil at every command of the law of sin. Be it as to any
duty to be performed, or as to any sin to be committed, if there be
in it darkness or ignorance of the mind about them, sin will not lose
its advantage. Many a man, being ignorant of the duty incumbent
on him for the instruction of his family, casting the whole weight of
it upon the public teaching, is, by the deceitfulness of sin, brought
into an habitual sloth and negligence of duty. So much ignorance
of the will of God and duty, so much advantage is given to the law
of sin. And hence we may see what is that true knowledge which
with God is acceptable. How exactly doth many a poor soul, who
is low as to notional knowledge, yet walk with God! It seems they
know so much, as sin hath not on that account much advantage against
them; when others, high in their notions, give advantage to their
lusts, even by their ignorance, though they know it not.
(2.) Error is a worse part or effect of the mind's darkness, and
gives great advantage to the law of sin. There is, indeed, ignorance
in every error, but there is not error in all ignorance ; and so they
may be distinguished. I shall need to exemplify this but with one
consideration, and that is of men who, being zealous for some error,
do seek to suppress and persecute the truth. Indwelling sin desires
no greater advantage. How will it every day, every hour, pour forth
wrath, revilings, hard speeches ; breathe revenge, murder, desolation,
under the name perhaps of zeal ! On this account we may see poor
creatures pleasing themselves every day ; as if they vaunted in their
excellency, when they are foaming out their own shame. Under
their real darkness and pretended zeal, sin sits securely, and fills
pulpits, houses, prayers, streets, with as bitter fruits of envy, malice,
wrath, hatred, evil surmises, false speakings, as full as they can hold.
The common issue with such poor creatures is, the holy, blessed,
meek Spirit of God withdraws from them, and leaves them visibly
and openly to that evil, froward, wrathful, worldly spirit, which the
law of sin hath cherished aud heightened in them. Sin dwells not
anywhere more secure than in such a frame. Thus, I say, it lays
hold in particular of advantages to practise upon with its deceitful-
ness, and therein also to exert its power in the soul ; whereof this single
instance of its improving the darkness of the mind unto its own ends
is a sufficient evidence.
2. It useth means of relieving itself against the pursuit that is
made after it in the heart by the word and Spirit of grace. One also
of its wiles, in the way of instance, I shall name in this kind, and
260 THE NATURE AND POWER OF INDWELLING SD».
that is the alleviation of its own guilt. It pleads for itself, that it is
not so bad, so filthy, so fatal as is pretended ; and this course of ex-
tenuation it proceeds in two ways : —
(1.) Absolutely. Many secret pleas it will have that the evil which
it tends unto is not so pernicious as conscience is persuaded that it is;
it may be ventured on without ruin. These considerations it will
strongly urge when it is at work in a way of surprisal, when the soul
hath no leisure or liberty to weigh its suggestions in the balance of
the sanctuary ; and not seldom is the will imposed on hereby, and
advantages gotten to shift itself from under the sword of the Spirit : —
" It is not such but that it may be let alone, or suffered to die of itself,
which probably within a while it will do; no need of that violence
which in mortification is to be offered ; it is time enough to deal with a
matter of no greater importance hereafter;" with other pleas like those
before mentioned.
(2.) Comparatively ; and this is a large field for its deceit and
subtlety to lurk in : — " Though it is an evil indeed to be relinquished,
and the soul is to be made watchful against it, yet it is not of that
magnitude and degree as we may see in the lives of others, even
saints of God, much less such as some saints of old have fallen into."
By these and the like pretences, I say, it seeks to evade and keep its
abode in the soul when pursued to destruction. And how little a
portion of its deceitfulness is it that we have declared !
CHAPTER XIII.
Several ways whereby the bringing forth of conceived sin is obstructed.
Before we proceed to the remaining evidences of the power and
efficacy of the law of sin, we shall take occasion from what hath been
delivered to divert unto one consideration that offers itself from that
Scripture which was made the bottom and foundation of our dis-
course of the general deceitfulness of sin, namely, James i. 14. The
apostle tells us that " lust conceiving bringeth forth sin ;" seeming to
intimate, that look what sin is conceived, that also is brought forth.
Now, placing the conception of sin, as we have done, in the consent
of the will unto it, and reckoning, as we ought, the bringing forth of
sin to consist of its actual commission, we know that these do not
necessarily follow one another. There is a world of sin conceived in
the womb of the wills and hearts of men that is never brought forth.
Our present business, then, shall be to inquire whence that comes to
pass. I answer, then, —
OBSTRUCTIONS TO CONCEIVED SIN. 261
1 . That this is not so, is no thanks unto sin nor the law of it
What it conceives, it would bring forth ; and that it doth not is for
the most part but a small abatement of its guilt. A determinate
will of actual sinning is actual sin. There is nothing wanting on
sin's part that every conceived sin is not actually accomplished. The
obstacle and prevention lies on another hand.
2. There are two things that are necessary in the creature that
hath conceived sin, for the bringing of it forth; — first, Power; se-
condly, Continuance in the will of sinning until it be perpetrated
and committed. Where these two are, actual sin will unavoidably
ensue. It is evident, therefore, that that which hinders conceived
sin from being brought forth must affect either the power or the will
of the sinner. This must be from God. And he hath two ways of
doing it: (1.) By his providence, whereby he obstructs the power of
sinning. (2.) By his grace, whereby he diverts or changes the will
of sinning. I do not mention these ways of God's dispensations thus
distinctly, as though the one of them were always without the other;
for there is much of grace in providential administrations, and much
of the wisdom of providence seen in the dispensations of grace. But
I place them in this distinction, because they appear most eminent
therein; — providence, in outward acts respecting the power of the crea-
ture ; grace, common or special, in internal efficacy respecting his will.
And we shall begin with the first : —
(1.) When sin is conceived, the Lord obstructs its production by
his providence, in taking away or cutting short that power which
is absolutely necessary for its bringing forth or accomplishment;
as,—
[1.] Life is the foundation of all power, the principle of operation;
when that ceaseth, all power ceaseth with it. Even God himself, to
evince the everlasting stability of his own power, gives himself the
title of " The living God." Now, he frequently obviates the power of
executing sin actually by cutting short and taking away the lives of
them that have conceived it. Thus he dealt with the army of Sen-
nacherib, when, according as he had purposed, so he threatened that
" the Lord should not deliver Jerusalem out of his hand," 2 Kings
xviii. 35. God threatens to cut short his power, that he should not
execute his intendment, chap. xix. 28 ; which he performs accordingly,
by taking away the lives of his soldiers, verse 35, without whom it
was impossible that his conceived sin should be brought forth. This
providential dispensation in the obstruction of conceived sin, Moses
excellently sets forth in the case of Pharaoh: Exod. xv. 9, 10, " The
enemy said, I will pursue, I will overtake, I will divide the spoil ; my
lust shall be satisfied upon them ; I will draw my sword, my hand
shall destroy them. Thou didst blow with thy wind, the sea covered
262 THE NATURE AND POWER OF INDWELLING SIN.
them : they sank as lead in the mighty waters/' Sin's conception is
fully expressed, and as full a prevention is annexed unto it. In like
manner he dealt with the companies of fifties and their captains, who
came to apprehend Elijah, 2 Kings i. 9-12. Fire came down from
heaven and consumed them, when they were ready to have taken
him. And sundry other instances of the like nature might be re-
corded. That which is of universal concernment we have in that
great providential alteration which put a period to the lives of men.
Men living hundreds of years had a long season to bring forth the
sins they had conceived; thereupon the earth was filled with violence,
injustice, and rapine, and " all flesh corrupted his way," Gen. vi.
12, 13. To prevent the like inundation of sin, God shortens the
course of the pilgrimage of men in the earth, and reduces their lives
to a much shorter measure. Besides this general law, God daily thus
cuts off persons who had conceived much mischief and violence in
their hearts, and prevents the execution of it: "Blood-thirsty and
deceitful men do not live out half their days." They have yet much
work to do, might they have but space given them to execute the
bloody and sinful purposes of their minds. The psalmist tells us, Ps.
cxlvi. 4, " In the day that the breath of man goeth forth, his thoughts
perish : " he had many contrivances about sin, but now they are all
cut off. So also, Eccles. viii. 12, 13, " Though a sinner do evil a hun-
dred times, and his days be prolonged, yet surely I know that it shall
be well with them that fear God, which fear before him : but it shall
not be well with the wicked, neither shall he prolong his days, which
are as a shadow ; because he feareth not before God." How long
soever a wicked man lives, yet he dies judicially, and shall not abide
to do the evil he had conceived.
But now, seeing we have granted that even believers themselves
may conceive sin through the power and the deceitfulness of it, it
may be inquired whether God ever thus obviates its production and
accomplishment in them, by cutting off and taking away their lives,
so as that they shall not be able to perform it. I answer, —
1st. That God doth not judicially cut off and take away the life
of any of his for this end and purpose, that he may thereby prevent
the execution or bringing forth of any particular sin that he had con-
ceived, and which, without that taking away, he would have perpe-
trated; for, —
(1st.) This is directly contrary to the very declared end of the
patience of God towards them, 2 Pet. iii. 9. This is the very end of
the long-suffering of God towards believers, that before they depart
hence they may come to the sense, acknowledgment, and repentance
of every known sin. This is the constant and unchangeable rule of
God's patience in the covenant of grace; which is so far from being
OBSTRUCTIONS TO CONCEIVED SIN. 263
in them an encouragement unto sin, that it is a motive to universal
watchfulness against it, — of the same nature with all gospel grace, and
of mercy in the blood of Christ. Now, this dispensation whereof we
speak would lie in a direct contradiction unto it.
(2dly.) This also flows from the former, that whereas conceived
sin contains the whole nature of it, as our Saviour at large declares,
Matt. v. ; and to be cut off under the guilt of it, to prevent its farther
progress, argues a continuance in the purpose of it without repent-
ance, it cannot be but they must perish for ever who are so judi-
cially cut off. But God deals not so with his; he casts not off the
people whom he did foreknow. And thence David prays for the
patience of God before mentioned, that it might not be so with him :
Ps. xxxix. 13, " O spare me, that I may recover strength, before I go
hence, and be no more." But yet, —
Idly. There are some cases wherein God may and doth take away
the lives of his own, to prevent the guilt that otherwise they would
be involved in; as, —
(1st.) In the coming of some great temptation and trial upon the
world. God knowing that such and such of his would not be able
to withstand it and hold out against it, but would dishonour him and
defile themselves, he may, and doubtless often doth, take them out
of the world, to take them out of the way of it: Isa. lvii. 1, " The
righteous is taken away from the evil to come ;" not only the evil of
punishment and judgment, but the evil of temptations and trials,
which oftentimes proves much the worse of the two. Thus a captain
in war will call off a soldier from his watch and guard, when he
knows that he is not able, through some infirmity, to bear the stress
and force of the enemy that is coming upon him.
(2dly.) In case of their engagement into any way not acceptable
to him, through ignorance or not knowing of his mind and will.
This seems to have been the case of Josiah. And, doubtless, the
Lord doth oftentimes thus proceed with his. When any of his own
are engaged in ways that please him not, through the darkness
and ignorance of their minds, that they may not proceed to farther
evil or mischief, he calls them off from their station and employ-
ment and takes them to himself, where they shall err and mistake
no more. But, in ordinary cases, God hath other ways of diverting
his own from sin than by killing of them, as we shall see afterward.
[2.] God providentially hinders the bringing forth of conceived sin,
by taking away and cutting short the power of them that had con-
ceived it, so that, though their lives continue, they shall not have that
power without which it is impossible for them to execute what they
had intended, or to bring forth what they had conceived. Hereof
also we have sundry instances. This was the case with the builders
264 THE NATURE AND POWER OF INDWELLING SIN.
of Babel, Gen. xi. Whatever it were in particular that they aimed
at, it was in the pursuit of a design of apostasy from God. One thing
requisite to the accomplishing of what they aimed at was the one-
ness of their language ; so God says, verse 6, " They have all one
language ; and this they begin to do : and now nothing will be re-
strained from them, that they have imagined to do." In an ordinary
way they will accomplish their wicked design. What course doth
God now take to obviate their conceived sin? Doth he bring a flood
upon them to destroy them, as in the old world some time before?
Doth he send his angel to cut them off, like the army of Sennacherib
afterward? Doth he by any means take away their lives? No; their
lives are continued, but he " confounds their language," so that they
cannot go on with their work, verse 7, — takes away that wherein their
power consisted. In like manner did he proceed with the Sodomites,
■Gen. xix. 11. They were engaged in, and set upon the pursuit of, their
filthy lusts. God smites them with blindness, so that they could not
find the door, where they thought to have used violence for the com-
passing of their ends. Their lives were continued, and their will of
sinning ; but their power is cut short and abridged. His dealing with
Jeroboam, 1 Kings xiii. 4, was of the same nature. He stretched
out his hand to lay hold of the prophet, and it withered and became
useless. And this is an eminent way of the effectual acting of God's
providence in the world, for the stopping of that inundation of sin
which would overflow all the earth were every womb of it opened.
He cuts men short of their moral power, whereby they should effect
it. Many a wretch that hath conceived mischief against the church
of God hath by this means been divested of his power, whereby he
thought to accomplish it. Some have their bodies smitten with
diseases, that they can no more serve their lusts, nor accompany them
in the perpetrating of folly; some are deprived of the instruments
whereby they would work. There hath been, for many days, sin enough
conceived to root out the generation of the righteous from the face
of the earth, had men strength and ability to their will, did not God
cut off and shorten their power and the days of their prevalency.
Ps. lxiv. 6, "They search out iniquities; they accomplish a diligent
search : both the inward thought of every one of them, and the heart,
is deep." All things are in a readiness ; the design is well laid, their
counsels are deep and secret; what now shall hinder them from
doing whatever they have imagined to do? Verses 7, 8, " But God
shall shoot at them with an arrow ; suddenly shall they be wounded.
So they shall make their own tongue to fall upon themselves." God
meets with them, brings them down, that they shall not be able to
accomplish their design. And this way of God's preventing sin
seems to be, at least ordinarily, peculiar to the men of the world ;
OBSTRUCTIONS TO CONCEIVED SIN. 2G5
God deals thus with them every day, and leaves them to pine away
in their sins. They go all their days big with the iniquity they have
conceived, and are greatly burdened that they cannot be delivered of
it. The prophet tells us that " they practise iniquity that they had
conceived, because it is in the power of their hand," Micah il 1. If
they have power for it, they will accomplish it : Ezek. xxii. 6, " To
their power they shed blood." This is the measure of their sinning,
even their power. They do, many of them, no more evil, they com-
mit no more sin, than they can. Their whole restraint lies in being
cut short in power, in one kind or another. Their bodies will not
serve them for their contrived uncleannesses, nor their hands for their
revenge and rapine, nor their instruments for persecution ; but they
go burdened with conceived sin, and are disquieted and tortured by
it all their days. And hence they become in themselves, as well as
unto others, " a troubled sea, that cannot rest," Isa. lvii. 20.
It may be, also, in some cases, under some violent temptations, or
in mistakes, God may thus obviate the accomplishment of conceived
sin in his own. And there seems to be an instance of it in his deal-
ing with Jehoshaphat, who had designed, against the mind of God,
to join in affinity with Ahab, and to send his ships with him to Tar-
shish; but God breaks his ships by a wind, that he could not accom-
plish what he had designed. But in God's dealing with his in this
way, there is a difference from the same dispensation towards others ;
for, —
1st. It is so only in cases of extraordinary temptation. When,
through the violence of temptation and craft of Satan, they are hur-
ried from under the conduct of the law of grace, God one way or
other takes away their power, or may do so, that they shall not be
able to execute what they had designed. But this is an ordinary
way of dealing with wicked men. This hook of God is upon them
in the whole course of their lives ; and they struggle with it, being " as
a wild bull in a net," Isa. IL 20. God's net is upon them, and they
are filled with fury that they cannot do all the wickedness that they
would.
Idly. God doth it not to leave them to wrestle with sin, and to at-
tempt other ways of its accomplishment, upon the failure of that
which they were engaged in ; but by their disappointment awakens
them to think of their condition and what they are doing, and so
consumes sin in the ivomb by the ways that shall afterward be in-
sisted on. Some men's deprivation of power for the committing of
conceived, contrived sin hath been sanctified to the changing of their
hearts from all dalliances with that or other sins.
[3.] God providentially hinders the bringing forth of conceived
sin by opposing an external hindering power unto sinners. He
266 THE NATUKE AND POWER OF INDWELLING SIN.
leaves them their lives, and leaves them power to do what they in-
tend ; only he raiseth up an opposite power to coerce, forbid, and
restrain them. An instance hereof we have, 1 Sam. xiv. 45. Saul
had sworn that Jonathan should be put to death ; and, as far as ap-
pears, went on resolutely to have slain him. God stirs up the spirit
of the people ; they oppose themselves to the wrath and fury of Saul,
and Jonathan is delivered. So also, 2 Chron. xxvi. 1 6-20, when king
Uzziah would have in his own person offered incense, contrary to
the law, eighty men of the priests resisted him, and drove him out of
the temple. And to this head are to be referred all the assistances
which God stirreth up for deliverance of his people against the fury
of persecutors. He raiseth up saviours or deliverers on mount Zion,
" to judge the mount of Edom/' So, Rev. xii. 16, the dragon, and
those acting under him, spirited by him, were in a furious endeavour
for the destruction of the church; God stirs up the earth to her
assistance, even men of the world not engaged with others in the
design of Satan ; and by their opposition hinders them from the exe-
cution of their designed rage. Of this nature seems to be that deal-
ing of God with his own people, Hos. ii. 6, 7. They were in the pur-
suit of their iniquities, following after their lovers; God leaves them
for a while to act in the folly of their spirits; but he sets a hedge and
a wall before them, that they shall not be able to fulfil their designs
and lusts.
[4.] God obviates the accomplishment of conceived sin by remov-
ing or taking away the objects on whom, or about whom, the sin con-
ceived was to be committed. Acts xii. 1-1 1 yields us a signal in-
stance of this issue of providence. When the day was coming wherein
Herod thought to have slain Peter, who was shut up in prison, God
sends and takes him away from their rage and lying in wait. So
also was our Saviour himself taken away from the murderous rage of
the Jews before his hour was come, John viii. 59, x. 39. Both pri-
mitive and latter times are full of stories to this purpose. Prison
doors have been opened, and poor creatures appointed to die have
been frequently rescued from the jaws of death. In the world itself,
amongst the men thereof, adulterers and adulteresses, the sin of the
one is often hindered and stifled by the taking away of the other.
So wings were given to the woman to carry her into the wilderness,
and to disappoint the world in the execution of their rage, Rev.
xii. 14.
[5.] God doth this by some eminent diversions of the thoughts of
men who had conceived sin. Gen. xxxvii. 24, the brethren of Jo-
seph cast him into a pit, with an intent to famish him there. Whilst
they were, as it seems, pleasing themselves with what they had done,
God orders a company of merchants to come by, and diverts their
OBSTRUCTIONS TO CONCEIVED SIN. 267
thoughts with that new object from the killing to the selling of their
brother, verses 25-27; and how far therein they were subservient
to the infinitely wise counsel of God we know. Thus, also, when Saul
was in the pursuit of David, and was even ready to prevail against
him to his destruction, God stirs up the Philistines to invade the
land, which both diverted his thoughts and drew the course of his
actings another way, 1 Sam. xxiii. 27.
And these are some of the ways whereby God is pleased to hinder
the bringing forth of conceived sin, by opposing himself and his pro-
vidence to the power of the sinning creature. And we may a little,
in our passage, take a brief view of the great advantages to faith and
the church of God which may be found in this matter ; as, —
1st. This may give us a little insight into the ever-to-be-adored
providence of God, by these and the like ways in great variety ob-
structing the breaking forth of sin in the world. It is he who makes
those dams, and shuts up those flood-gates of corrupted nature, that
it shall not break forth in a deluge of filthy abominations, to over-
whelm the creation with confusion and disorder. As it was of old,
so it is at this day : " Every thought and imagination of the heart of
man is evil, and that continually." That all the earth is not in all
places filled with violence, as it was of old, is merely from the mighty
hand of God working effectually for the obstructing of sin. From
hence alone it is that the highways, streets, and fields are not all
filled with violence, blood, rapine, uncleanness, and every villany
that the heart of man can conceive. Oh, the infinite beauty of divine
wisdom and providence in the government of the world! for the
conservation of it asks daily no less power and wisdom than the first
making of it did require.
Idly. If we will look to our own concernments, they will in a special
manner enforce us to adore the wisdom and efficacy of the providence
of God in stopping the progress of conceived sin. That we are at
peace in our houses, at rest in our beds, that we have any quiet in
our enjoyments, is from hence alone. Whose person would not be
defiled or destroyed, — whose habitation would not be ruined, — whose
blood almost would not be shed, — if wicked men had power to perpe-
trate all their conceived sin? It may be the ruin of some of us hath
been conceived a thousand times. We are beholding to this provi-
dence of obstructing sin for our lives, our families, our estates, our
liberties, for whatsoever is or may be dear unto us; for may we not
say sometimes, with the psalmist, Ps. lvii. 4, " My soul is among lions:
and I lie even among them that are set on fire, even the sons of men,
whose teeth are spears and arrows, and their tongue a sharp sword?"
And how is the deliverance of men contrived from such persons?
Ps. lviii. 6, " God breaks their teeth in their mouths, even the great
268 THE NATURE AND POWER OF INDWELLING SIN.
teeth of the young lions." He keeps this fire from burning, or
quencheth it when it is ready to break out into a flame. He breaks
their spears and arrows, so that sometimes we are not so much as
wounded by them. Some he cuts off and destroys; some he cuts
short in their power; some he deprives of the instruments whereby
alone they can work ; some he prevents of their desired opportunities,
or diverts by other objects for their lusts; and oftentimes causeth them
to spend them among themselves, one upon another. We may say,
therefore, with the psalmist, Ps. civ. 24, " O Lord, how manifold are
thy works ! in wisdom hast thou made them all : the earth is full of
thy riches ;" and with the prophet, Hos. xiv. 9, " Who is wise, and
he shall understand these things? prudent, and he shall know them?
all the ways of the Lord are right, and the just shall walk in them :
but the transgressors shall fall therein."
Sdly. If these and the like are the ways whereby God obviates the
bringing forth of conceived sin in wicked men, we may learn hence
how miserable their condition is, and in what perpetual torment, for
the most part, they spend their days. They " are like a troubled
sea," saith the Lord, " that cannot rest." As they endeavour that
others may have no peace, so it is certain that themselves have not
any; the principle of sin is not impaired nor weakened in them, the
will of sinning is not taken away. They have a womb of sin, that
is able to conceive monsters every moment. Yea, for the most part,
they are forging and framing folly all the day long. One lust or
other they are contriving how to satisfy. They are either devouring
by malice and revenge, or vitiating by uncleanness, or trampling on
by ambition, or swallowing down by covetousness, all that stand be-
fore them. Many of their follies and mischiefs they bring to the
very birth, and are in pain to be delivered; but God every day fills
them with disappointment, and shuts up the womb of sin. Some
are filled with hatred of God's people all their days, and never once
have an opportunity to exercise it. So David describes them, Ps.
lix. 6, " They return at evening: they make a noise like a dog, and go
round about the city." They go up and down, and " belch out with
their mouth : swords are in their lips," verse 7, and yet are not able
to accomplish their designs. What tortures do such poor creatures
live in ! Envy, malice, wrath, revenge, devour their hearts by not
getting vent. And when God hath exercised the other acts of his
wise providence in cutting short their power, or opposing a greater
power to them, when nothing else will do, he cuts them off in their
sins, and to the grave they go, full of purposes of iniquity. Others
are no less hurried and diverted by the power of other lusts which
they are not able to satisfy. This is the sore travail they are exer-
cised with all their days : — If they accomplish their designs they are
OBSTRUCTIONS TO CONCEIVED SIN. 260
more wicked and hellish than before; and if they do not, they are
filled with vexation and discontentment. This is the portion of them
who know not the Lord nor the power of his grace. Envy not their
condition. Notwithstanding their outward, glittering show, their
hearts are full of anxiety, trouble, and sorrow.
4thly. Do we see sometimes the flood-gates of men's lusts and rage
set open against the church and interest of it, and doth prevalency
attend them, and power is for a season on their side? — let not the
saints of God despond. He hath unspeakably various and effectual
ways for the stifling of their conceptions, to give them dry breasts
and a miscarrying womb. He can stop their fury when he pleaseth
" Surely," saith the psalmist," the wrath of man shall praise thee : the
remainder of wrath shalt thou restrain," Ps. lxxvi. 10. When so
much of their wrath is let out as shall exalt his praise, he can, when
he pleaseth, set up a power greater than the combined strength of
all sinning creatures, and restrain the remainder of the wrath that
they had conceived. " He shall cut off the spirit of princes: he is
terrible to the kings of the earth," verse 12. Some he will cut off
and destroy, some he will terrify and affright, and prevent the rage
of all. He can knock them on the head, or break out their teeth,
or chain up their wrath ; and who can oppose him ?
5thly. Those who have received benefit by any of the ways men-
tioned may know to whom they owe their preservation, and not look
on it as a common thing. When you have conceived sin, hath God
weakened your power for sin, or denied you opportunity, or taken
away the object of your lusts, or diverted your thoughts by new pro-
vidences?— know assuredly that you have received mercy thereby.
Though God deal not these providences always in a subserviency to
the covenant of grace, yet there is always mercy in them, always a
call in them to consider the author of them. Had not God thus
dealt with you, it may be this day you had been a terror to your-
selves, a shame to your relations, and under the punishment due to
some notorious sins which you had conceived. Besides, there is com-
monly an additional guilt in sin brought forth, above what is in the
mere conception of it. It may be others would have been ruined by
it here, or drawn into a partnership in sin by it, and so have been
eternally ruined by it, all which are prevented by these providences ;
and eternity will witness that there is a singularity of mercy in them.
Do not look, then, on any such things as common accidents; the hand
of God is in them all, and that a merciful hand if not despised. If it
be, yet God doth good to others by it: the world is the better; and
you are not so wicked as you would be.
6thly. We may also see hence the great use of magistracy in the
world, that great appointment of God. Amongst other things, it is
270 THE NATURE AND POWER OF INDWELLING SIN.
peculiarly subservient to this holy providence, in obstructing the
bringing forth of conceived sin, — namely, by the terror of him that
bears the sword. God fixes that on the hearts of evil men, which he
expresseth, Rom. xiii. 4, " If thou do that which is evil, be afraid ;
for he beareth not the sword in vain: for he is the minister of God,
a revenger to execute wrath on them that do evil." God fixes this
on the hearts of men, and by the dread and terror of it closeth the
womb of sin, that it shall not bring forth. When there was no
king in Israel, none to put to rebuke, and none of whom evil men
were afraid, there was woful work and havoc amongst the children
of men made in the world, as we may see in the last chapters of
the book of Judges. The greatest mercies and blessings that in
this world we are made partakers of, next to them of the gospel and
covenant of grace, come to us through this channel and conduit. And,
indeed, this whereof we have been speaking is the proper work of
magistracy, — namely, to be subservient to the providence of God in
obstructing the bringing forth of conceived sin.
These, then, are some of the ways whereby God providentially
prevents the bringing forth of sin, by opposing obstacles to the power
of the sinner. And [yet] by them sin is not consumed, but shut up
in the womb. Men are not burdened for it, but with it ; not laden in
their hearts and consciences with its guilt, but perplexed with its
power, which they are not able to exert and satisfy.
(2.) The way, that yet remains for consideration, whereby God ob-
viates the production of conceived sin is his working on the will
of the sinner, so making sin to consume away in the womb.
There are two ways in general whereby God thus prevents the
bringing forth of conceived sin by working on the will of the sinner;
and they are, — [1.] By restraining grace; [2.] By renewing grace.
He doth it sometimes the one way, sometimes the other. The first
of these is common to regenerate and unregenerate persons, the latter
peculiar to believers ; and God doth it variously as to particulars by
them both. We shall begin with the first of them: —
[1.] God doth this, in the way of restraining grace, by some arrow
of particular conviction, fixed in the heart and conscience of the sin-
ner, in reference unto the particular sin which he had conceived.
This staggers and changes the mind as to the particular intended,
causeth the hands to hang down and the weapons of lust to fall out
of them. Hereby conceived sin proves abortive. How God doth this
work, — by what immediate touches, strokes, blows, rebukes of his
Spirit, — by what reasonings, arguments, and commotions of men's
own consciences, — is not for us thoroughly to find out It is done, as
was said, in unspeakable variety, and the works of God are past find-
ing out. But as to what light may be given unto it from Scripture
OBSTRUCTIONS TO CONCEIVED SIN. 271
instances, after we have manifested the general way of God's proce-
dure, it shall be insisted on.
Thus, then, God dealt in the case of Esau and Jacob. Esau had
long conceived his brother's death; he comforted himself with the
thoughts of it, and resolutions about it, Gen. xxvii 41, as is the
manner of profligate sinners. Upon his first opportunity he comes
forth to execute his intended rage, and Jacob concludes that he would
"smite the mother with the children," Gen. xxxii. 11. An oppor-
tunity is presented unto this wicked and profane person to bring
forth that sin that had lain in his heart now twenty years; he hath
full power in his hand to perform his purpose. In the midst of this
posture of things, God comes in upon his heart with some secret
and effectual working of his Spirit and power, changeth him from
his purpose, causeth his conceived sin to melt away, that he falls
upon the neck of him with embraces whom he thought to have
slain.
Of the same nature, though the way of it was peculiar, was his
dealing with Laban the Syrian, in reference to the same Jacob, Gen.
xxxi. 24. By a dream, a vision in the night, God hinders him from
so much as speaking roughly to him. It was with him as in Micah
ii. 1 : — he had devised evil on his bed; and when he thought to have
practised it in the morning, God interposed in a dream, and hides sin
from him, as he speaks, Job xxxiii. 15-17. To the same purpose is
that of the psalmist concerning the people of God : Ps. cvi. 46, " He
made them to be pitied of all those that carried them captives." Men
usually deal in rigour with those whom they have taken captive in
war. It was the way of old to rule captives with force and cruelty.
Here God turns and changes their hearts, not in general unto himself,
but to this particular of respect to his people. And this way in gene-
ral doth God every day prevent the bringing forth of a world of sin.
He sharpens arrows of conviction upon the spirits of men as to the
particular that they are engaged in. Their hearts are not changed
as to sin, but their minds are altered as to this or that sin. They
break, it may be, the vessel they had fashioned, and go to work upon
some other. Now, that we may a little see into the ways whereby God
doth accomplish this work, we must premise the ensuing considera-
tions : —
1st. That the general medium wherein the matter of restraining
grace doth consist, whereby God thus prevents the bringing forth of
sin, doth lie in certain arguments and reasonings presented to the
mind of the sinner, whereby he is induced to desert his purpose, to
change and alter his mind, as to the sin he had conceived. Reasons
against it are presented unto him, which prevail upon him to relin-
quish his design and give over his purpose. This is the general way
272 THE NATURE AND POWER OF INDWELLING SIN.
of the working of restraining grace, — it is by arguments and reason-
ings rising up against the perpetration of conceived sin.
2c%. That no arguments or reasonings, as such, materially con-
sidered, are sufficient to stop or hinder any purpose of sinning, or to
cause conceived sin to prove abortive, if the sinner have power and
opportunity to bring it forth. They are not in themselves, and on
their own account, restraining grace ; for if they were, the administra-
tion and communication of grace, as grace, were left unto every man
who is able to give advice against sin. Nothing is nor can be called
grace, though common, and such as may perish, but with respect unto
its peculiar relation to God. God, by the power of his Spirit, mak-
ing arguments and reasons effectual and prevailing, turns that to be
grace (I mean of this kind) which in itself and in its own nature was
bare reason. And that efficacy of the Spirit which the Lord puts
forth in these persuasions and motives is that which we call restrain-
ing grace. These things being premised, we shall now consider some
of the arguments which we find that he hath made use of to this end
and purpose : —
(1st.) God stops many men in their ways, upon the conception of
sin, by an argument taken from the difficulty, if not impossibility, of
doing that they aim at. They have a mind unto it, but God sets a
hedge and a wall before them, that they shall judge it to be so hard
and difficult to accomplish what they intend, that it is better for them
to let it alone and give over. Thus Herod would have put John
Baptist to death upon the first provocation, but he feared the multi-
tude, because they accounted him as a prophet, Matt. xiv. 5. He had
conceived his murder, and was free for the execution of it. God
raised this consideration in his heart, "If I kill him, the people will
tumultuate ; he hath a great party amongst them, and sedition will
arise that may cost me my life or kingdom." He feared the multi-
tude, and durst not execute the wickedness he had conceived, because
of the difficulty he foresaw he should be entangled withal. And God
made the argument effectual for the season ; for otherwise we know
that men will venture the utmost hazards for the satisfaction of their
lusts, as he also did afterward. The Pharisees were in the very same
state and condition. Matt. xxi. 26, they would fain have decried the
ministry of John, but durst not for fear of the people; and, verse
46 of the same chapter, by the same argument were they deterred
from killing our Saviour, who had highly provoked them by a parable
setting out their deserved and approaching destruction. They durst
not do it for fear of a tumult among the people, seeing they looked
on him as a prophet. Thus God overawes the hearts of innumerable
persons in the world every day, and causeth them to desist from at-
tempting to bring forth the sins which they had conceived. Difficul-
OBSTRUCTIONS TO CONCEIVED SIN. 2,3
ties they shall be sure to meet withal, yea, it is likely, if they should
attempt it, it would prove impossible for them to accomplish. "We
owe much of our quiet iu this world unto the efficacy given to this
consideration in the hearts of men by the Holy Ghost; adulteries,
rapines, murders, are obviated and stilled by it. Men would engage
into them daily, but that they judge it impossible for them to fulfil
what they aim at.
(2dly.) God doth it by an argument taken " ab incommodo," — from
the inconveniences, evils, and troubles that will befall men in the
pursuit of sin. If they follow it, this or that inconvenience will en-
sue,— this trouble, this evil, temporal or eternal. And this argument,
as managed by the Spirit of God, Is the great engine in his hand
whereby he casts up banks and gives bounds to the lusts of men, that
they break not out to the confusion of all that order and beauty
which yet remains in the works of his hands. Paul gives us the
general import of this argument, Rom. ii. 14, 15, "For when the
Gentiles, which have not the law, do by nature the things contained
in the law, these, having not the law, are a law unto themselves :
which show the work of the law written in their hearts, their con-
science also bearing witness, and their thoughts the mean while ac-
cusing or else excusing one another." If any men in the world may
be thought to be given up to pursue and fulfil all the sins that their
lusts can conceive, it is those that have not the law, to whom the
written law of God doth not denounce the evil that attends it. "But
though they have it not," saith the apostle, " they show forth the
work of it; they do many things which it requireth, and forbear or
abstain from many things that it forbiddeth, and so show forth its
work and efficacy." But whence is it that they so do? Why, their
thoughts accuse or excuse them. It is from the consideration and
aro-uino-s that they have within themselves about sin and its conse-
quents, which prevail upon them to abstain from many things that
their hearts would carry them out unto ; for conscience is a man's
prejudging of himself with respect unto the future judgment of God.
Thus Felix was staggered in his pursuit of sin, when he trembled at
Paul's preaching of righteousness and judgment to come, Acts xxiv.
25. So Job tells us that the consideration of punishment from God
hath a strong influence on the minds of men to keep them from sin,
chap. xxxi. 1-3. How the Lord makes use of that consideration,
even towards his own, when they have broken the cords of his love
and cast off the rule of his grace for a season, I have before declared.
(odly.) God doth this same work by making effectual an argu-
ment " ab inutili," — from the unprofitableness of the thing that men
are eno-a^ed in. By this were the brethren of Joseph stayed from
slaying him: Gen. xxxvii. 26, 27, "What profit is it," say they, "if
VOL. vi. 18
274 TIIE NATURE AND POWER OF INDWELLING SIN.
we slay our brother, and conceal his blood?" — " We shall get nothing
by it; it will bring in no advantage or satisfaction unto us." And the
heads of this way of God's obstructing conceived sin, or the springs
of these kinds of arguments, are so many and various that it is im-
possible to insist particularly upon them. There is nothing present
or to come, nothing belonging to this life or another, nothing desir-
able or undesirable, nothing good or evil, but, at one time or another,
an argument may be taken from it for the obstructing of sin.
(4<thly.) God accomplisheth this work by arguments taken " ab ho-
nesto," — from what is good and honest, what is comely, praiseworthy,
and acceptable unto himself. This is the great road wherein he
walks with the saints under their temptations, or in their conceptions
of sin. He recovers effectually upon their minds a consideration of
all those springs and motives to obedience which are discovered and
proposed in the gospel, some at one time, some at another. He
minds them of his own love, mercy, and kindness, — his eternal love,
with the fruits of it, whereof themselves have been made partakers;
he minds them of the blood of his Son, his cross, sufferings, tremen-
dous undertaking in the work of mediation, and the concernment of
his heart, love, honour, name, in then obedience; minds them of the
love of the Spirit, with all his consolations, which they have been
made partakers of, and privileges wherewith by him they have been
intrusted; minds them of the gospel, the glory and beauty of it, as
it is revealed unto their souls; minds them of the excellency and
comeliness of obedience, — of their performance of that duty they owe
to God, — of that peace, quietness, and serenity of mind that they have
enjoyed therein. On the other side, he minds them of being a pro-
vocation by sin unto the eyes of his glory, saying in their hearts,
" Do not that abominable thing which my soul hateth;" minds them
of their wounding the Lord Jesus Christ, and putting him to shame,
— of their grieving the Holy Spirit, whereby they are sealed to the
day of redemption, — of their defiling his dwelling-place ; minds them
ot the reproach, dishonour, scandal, which they bring on the gospel
and the profession thereof; minds them of the terrors, darkness,
wounds, want of peace, that they may bring upon their own souls.
From these and the like considerations doth God put a stop to the
law of sin in the heart, that it shall not go on to bring forth the evil
which it hath conceived. I could give instances in argument of all
these several kinds recorded in the Scripture, but it would be too
long a work for us, who are now eng-aged in a design ot another na-
ture ; but one or two examples may be mentioned. Joseph resists
his first temptation on one of these accounts: Gen. xxxix. 9, " How
can I do this great wickedness, and sin against God?" The evil of
sinning against God, his God, that consideration alone detains him
OBSTRUCTIONS TO CONCEIVED SIN. 275
from the least inclination to his temptation. " It is sin against God,
to whom I owe all obedience, the God of my life and of all my
mercies. I will not do it." The argument wherewith Abigail pre-
vailed on David, 1 Sam. xxv. 31, to withhold him from self-revenge
and murder, was of the same nature ; and he acknowledgeth that it
was from the Lord, verse 32. I shall add no more; for all the Scrip-
ture motives which we have to duty, made effectual by grace, are
instances of this way of God's procedure.
Sometimes, I confess, God secretly works the hearts of men by
his own finger, without the use and means of such arguments as
those insisted on, to stop the progress of sin. So he tells Abimelech,
Gen. xx. 6, " I have withheld thee from sinning against me." Now,
this could not be done by any of the arguments which we have in-
sisted on, because Abimelech knew not that the thing he intended
was sin; and therefore he pleads, that in the "integrity of his heart
and innocency of his hands" he did it, verse 5. God turned about
his will and thoughts, that he should not accomplish his intention ;
but by what ways or means is not revealed. Nor is it evident what
course he took in the change of Esau's heart, when he came out
against his brother to destroy him, Gen. xxxiii. 4. Whether he stirred
up in him a fresh spring of natural affection, or caused him to con-
sider what grief by this means he should bring to his aged father,
who loved him so tenderly; or whether, being now grown great and
wealthy, he more and more despised the matter of difference be-
tween him and his brother, and so utterly slighted it, is not known.
It may be God did it by an immediate, powerful act of his Spirit
upon his heart, without any actual intervening of these or any of the
like considerations. Now, though the things mentioned are in them-
selves at other times feeble and weak, yet when they are managed
by the Spirit of God to such an end and purpose, they certainly be-
come effectual, and are the matter of his preventing grace.
[2.] God prevents the bringing forth of conceived sin by real
spiritual saving grace, and that either in the first conversion of sin-
ners or in the following supplies of it: —
] st. This is one part of the mystery of his grace and love. He
meets men sometimes, in their highest resolutions for sin, with the
highest efficacy of his grace. Hereby he manifests the power of his
own grace, and gives the soul a farther experience of the law of sin,
when it takes such a farewell of it as to be changed in the midst of
its resolutions to serve the lusts thereof. By this he melts down the
kists of men, causeth them to wither at the root, that they shall no
more strive to bring forth what they have conceived, but be filled
with shame and sorrow at their conception. An example and instance
of this proceeding of God, for the use and instruction of all genera-
276 THE NATURE AND POWER OF INDWELLING SIN.
tions, we have in Paul. His heart was full of wickedness, blasphemy,
and persecution; his conception of them was come unto rage and
madness, and a full purpose of exercising them all to the utmost : so
the story relates it, Acts ix. ; so himself declares the state to have been
with him, Acts xxvi. 9-12, 1 Tim. i. 13. In the midst of all this
violent pursuit of sin, a voice from heaven shuts up the womb and
dries the breasts of it, and he cries, " Lord, what wilt thou have me
to do?" Acts ix. 6. The same person seems to intimate that this is
the way of God's procedure with others, even to meet them with his
converting grace in the height of their sin and folly, 1 Tim. i. 16:
for he himself, he says, was a pattern of God's dealing with others;
as he dealt with him, so also would he do with some such-like sin-
ners : " For this cause I obtained mercy, that in me first Jesus Christ
might show forth all long-suffering, for a pattern to them which should
hereafter believe on him to life everlasting." And we have not a few
examples of it in our own days. Sundry persons on set purpose
going to this or that place to deride and scoff at the dispensation of
the word, have been met withal in the very place wherein they de-
signed to serve their lusts and Satan, and have been cast down at the
foot of God. This way of God's dealing with sinners is at large set
forth, Job xxxiii. 15-18. Dionysius the Areopagite is another in-
stance of this work of God's grace and love. Paul is dragged either
by him or before him, to plead for his life, as " a setter forth of strange
gods," which at Athens was death by the law. In the midst of this
frame of spirit God meets with him by converting grace, sin withers
in the womb, and he cleaves to Paul and his doctrine, Acts xvii.
18-34. The like dispensation towards Israel we have, Hos. xi. 7-10.
But there is no need to insist on more instances of this observation.
God is pleased to leave no generation unconvinced of this truth, if
they do but attend to their own experiences and the examples of this
work of his mercy amongst them. Every day, one or other is taken
in the fulness of the purpose of his heart to go on in sin, in this or
that sin, and is stopped in his course by the power of converting grace.
Idly. God doth it by the same grace in the renewed communi-
cations of it; that is, by special assisting grace. This is the com-
mon way of his dealing with believers in this case. That they also,
through the deceitfulness of sin, may be carried on to the conceiving
of this or that sin, was before declared. God puts a stop to then-
progress, or rather to the prevalency of the law of sin in them, and
that by giving in unto them special assistances needful for their pre-
servation and deliverance. As David says of himself, Ps. lxxiii. 2,
" His feet were almost gone, his steps had well-nigh slipped," — he
was at the very brink of unbelieving, despairing thoughts and con-
clusions about God's providence in the government of the world,
OBSTRUCTIONS TO CONCEIVED SIN. 277
from whence he was recovered, as he afterwards declares, — so is it
with many a believer; he is oftentimes at the very brink, at the very
door of some folly or iniquity, when God puts m by the efficacy of
actually assisting grace, and recovers them to an obediential frame
of heart again. And this is a peculiar work of Christ, wherein he
manifests and exerts his faithfulness towards his own: Heb. ii. 18,
" He is able to succour them that are tempted." It is not an abso-
lute power, but a power clothed with mercy, that is intended, — such
a power as is put forth from a sense of the suffering of poor believers
under their temptations. And how doth he exercise this merciful
ability towards us? Chap. iv. 16, he gives forth, and we find in him,
" grace to help in time of need," — seasonable help and assistance for
our deliverance, when we are ready to be overpowered by sin and
temptation. When lust hath conceived, and is ready to bring forth —
when the soul lies at the brink of some iniquity, — he gives in season-
able help, relief, deliverance, and safety. Here lies a great part of
the care and faithfulness of Christ towards his poor saints. He will
not suffer them to be worried with the power of sin, nor to be carried
out unto ways that shall dishonour the gospel, or fill them with
shame and reproach, and so render them useless in the world ; but
he steps in with the saving relief and assistance of his grace, stops
the course of sin, and makes them in himself more than conquerors.
And this assistance lies under the promise, 1 Cor. x. 13, " There hath
no temptation taken you but such as is common to man : but God
is faithful, who will not suffer you to be tempted above that ye are
able; but will with the temptation also make a way to escape, that
ye may be able to bear it," Temptation shall try us, — it is for our
good; many holy ends doth the Lord compass and bring about by it.
But when we are tried to the utmost of our ability, so that one assault
more would overbear us, a way of escape is provided. And as this
may be done several ways, as I have elsewhere declared, so this we
are now upon is one of the most eminent, — namely, by supplies of
grace to enable the soul to bear up, resist, and conquer. And when
once God begins to deal in this way of love with a soul, he will not
cease to add one supply after another, until the whole work of his
grace and faithfulness be accomplished; an example hereof we have,
Isa. lvii. 1 7, 18. Poor sinners there are so far captivated to the power
of their lusts that the first and second dealings of God with them
are not effectual for their delivery, but he will not give them over;
he is in the pursuit of a design of love towards them, and so ceaseth
not until they are recovered. These are the general heads of the
second way whereby God hinders the bringing forth of conceived
sin, — namely, by working on the will of the sinner. He doth it
either by common convictions or special grace, so that of their own
273 THE NATURE AND POWER OF INDWELLING SIN.
accord they shall let go the purpose and will of sinning that they are
risen up unto. And this is no mean way of his providing for his
own glory and the honour of his gospel in the world, whose pro-
fessors would stain the whole beauty of it were they left to them-
selves to bring forth all the evil that is conceived in their hearts.
odly. Besides these general ways, there is one yet more special,
that at once worketh both upon the power and will of the sinner,
and this is the way of afflictions, concerning which one word shall
close this discourse. Afflictions, I say, work by both these ways in
reference unto conceived sin. They work providentially on the power
of the creature. When a man hath conceived a sin, and is in full
purpose of the pursuit of it, God oftentimes sends a sickness and
abates his strength, or a loss cuts him short in his plenty, and so
takes him off from the pursuit of his lusts, though it may be his heart
is not weaned from them. His power is weakened, and he cannot
do the evil he would. In this sense it belongs to the first way of
God's obviating the production of sin. Great afflictions work some-
times not from their own nature, immediately and directly, but from
the gracious purpose and intendment of him that sends them. He
insinuates into the dispensation of them that of grace and power, of
love and kindness, which shall effectually take off the heart and
mind from sin: Ps. cxix. 67, " Before I was afflicted I went astray,
but now have I kept thy word." And in this way, because of the
predominancy of renewing and assisting grace, they belong unto the
latter means, of preventing sin.
And these are some of the ways whereby it pleaseth God to put a
stop to the progress of sin, both in believers and unbelievers, which
at present we shall instance in; and if we would endeavour farther to
search out his ways unto perfection, yet we must still conclude that
it is but a little portion which we know of him.
CHAPTER XIV.
The power of sin farther demonstrated by the effects it hath had in the lives of
professors — First, in actual sins — Secondly, in habitual declensions.
AVe are now to proceed unto other evidences of that sad truth
which we are in the demonstration of. But the main of our work
being passed through, I shall be more brief in the management of the
arguments that do remain.
That, then, which in the next place may be fixed upon, is the de-
POWER OF SIN IN THE LIVES OF PROFESSORS. 279
rnonstration which this law of sin hath in all ages given of its power
and efficacy, by the woful fruits that it hath brought forth, even in
believers themselves. Now, these are of two sorts: — 1. The great
actual eruptions of sin in their lives; 2. Their habitual declensions
from the frames, state, and condition of obedience and communion
with God, which they had obtained ; — both which, by the rule of James,
before unfolded, are to be laid to the account of this law of sin, and
belong unto the fourth head of its progress, and are both of them
convincing evidences of its power and efficacy.
1. Consider the fearful eruptions of actual sin that have been in
the lives of believers, and we shall find our position evidenced. Should
I go through at large with this consideration, I must recount all the
sad and scandalous failings of the saints that are left on record in the
holy Scripture; but the particulars of them are known to all, so
that I shall not need to mention them, nor the many aggravations
that in their circumstances they are attended with. Only some few
things tending to the rendering of our present consideration of them
useful may be remarked ; as, —
(1.) They are most of them in the lives of men that were not of
the lowest form or ordinary sort of believers, but of men that had a
peculiar eminency in them on the account of their walking with God
in their generation. Such were Noah, Lot, David, Hezekiah, and
others. They were not men of an ordinary size, but higher than their
brethren, by the shoulders and upwards, in profession, yea, in real
holiness. And surely that must needs be of a mighty efficacy that
could hurry such giants in the ways of God into such abominable sins
as they fell into. An ordinary engine could never have turned them
out of the course of their obedience. It was a poison that no athletic
constitution of spiritual health, no antidote, could withstand.
(2.) And these very men fell not into their great sins at the begin-
ning of their profession, when they had had but little experience of
the goodness of God, of the sweetness and pleasantness of obedience,
of the power and craft of sin, of its impulsions, solicitations, and sur-
prisals ; but after a long course of walking with God, and acquaintance
with all these things, together with innumerable motives unto watch-
fulness. Noah, according to the lives of men in those days of the
world, had walked uprightly with God some hundreds of years before
he was so surprised as he was, Gem ix. Righteous Lot seems to have
been towards the end of his days ere he denied himself with the
abominations recorded. David, in a short life, had as much experi-
ence of grace and sin, and as much close, spiritual communion with
God, as ever had any of the sons of men, before he was cast to the
ground by this law of sin. So was it with Hezekiah in his degree.
which was none of the meanest. Now, to set upon such persons, so
280 THE NATURE AND POWER OF INDWELLING SIN.
well acquainted with, its power and deceit, so armed and provided
against it, that had been conquerors over it for so many years, and
to prevail against them, it argues a power and efficacy too mighty for
every thing but the Spirit of the Almighty to withstand. Who can
look to have a greater stock of inherent grace than those men had ;
to have more experience of God and the excellency of his ways, the
sweetness of his love and of communion with him, than they had?
who hath either better furniture to oppose sin withal, or more obliga-
tion so to do, than they? and yet we see how fearfully they were
prevailed against.
(3.) As if God had permitted their falls on set purpose, that we
might learn to be wary of this powerful enemy, they all of them fell
out when they had newly received great and stupendous mercies
from the hand of God, that ought to have been strong obligations
unto diligence and watchfulness in close obedience. Noah was but
newly come forth of that world of waters, wherein he saw the un-
godly world perishing for their sins, and himself preserved by that
astonishable miracle which all ages must admire. Whilst the world's
desolation was an hourly remembrancer unto him of his strange pre-
servation by the immediate care and hand of God, he falls into
drunkenness. Lot had newly seen that which every one that thinks
on cannot but tremble. He saw, as one speaks, " hell coming out of
heaven" upon unclean sinners; the greatest evidence, except the cross
of Christ, that God ever gave in his providence of the judgment to
come. He saw himself and children delivered by the special care and
miraculous hand of God ; and yet, whilst these strange mercies were
fresh upon him, he fell into drunkenness and incest David was
delivered out of all his troubles, and had the necks of his enemies
given him round about, and he makes use of his peace from a world
of trials and troubles to contrive murder and adultery. Imme-
diately it was after Hezekiah's great and miraculous deliverance
that he falls into his carnal 'pride and boasting. I say, their falls in
such seasons seem to be permitted on set purpose to instruct us all
in the truth that we have in hand ; so that no persons, in no seasons,
with what furniture of grace soever, can promise themselves security
from its prevalency any other ways than by keeping close constantly
to Him who hath supplies to give out that are above its reach and
efficacy. Methinks this should make us look about us. Are we
better than Noah, who had that testimony from God, that he was " a
perfect man in his generations/' and " walked with God V Are we bet-
ter than Lot, whose " righteous soul was vexed with the evil deeds of
ungodly men," and is therefore commended by the Holy Ghost? Are
we more holy, wise, and watchful than David, who obtained this tes-
timony, that he was " a man after God's own heart?" or better than
POWER OF SIN IX THE LIVES OF PROFESSORS. 2S1
Hezekiah, who appealed to God himself, that he had served him up-
rightly, with a perfect heart? And yet what prevalency this law of
sin wrought in and over them we see. And there is no end of the
like examples. They are all set up as buoys to discover unto us the
sands, the shelves, the rocks, whereupon they made their shipwreck,
to their hazard, danger, loss, yea, and would have done to their ruin,
had not God been pleased in his faithfulness graciously to prevent it.
And this is the first part of this evidence of the power of sin from
its effects.
2. It manifests its power in the habitual declensions from zeal
and holiness, from the frames, state, and condition of obedience and
communion with God whereunto they had attained, which are found
in many believers. Promises of growth and improvement are many
and precious, the means excellent and effectual, the benefits great
and unspeakable ; yet it often falls out, that instead hereof decays
and declensions are found upon professors, yea, in and upon many of
the saints of God. Now, whereas this must needs principally and
chiefly be from the strength and efficacy of indwelling sin, and is
therefore a great evidence thereof, I shall first evince the observa-
tion itself to be true, — namely, that some of the saints themselves do
oftentimes so decline from that growth and improvement in faith,
grace, and holiness which might justly be expected from them, — and
then show that the cause of this evil lies in that that we are treating
of. And that it is the cause of total apostasy in unsound professors
shall be after declared. But this is a greater work which we have in
hand. The prevailing upon true believers unto a sinful declension
and gradual apostasy, requires a putting forth of more strength and
efficacy than the prevailing upon unsound professors unto total apos-
tasy; as the wind which will blow down a dead tree that hath no
root to the ground will scarcely shake or bow a living, well-rooted
tree. But this it will do. There is mention made in the Scripture
of " the first ways of David/' and they are commended above his
latter, 2 Chron. xvii. 3. The last ways even of David were tainted
with the power of indwelling sin. Though we have mention only of
the actual eruption of sin, yet that uncleanness and pride which was
working in him in his numbering of the people were certainly rooted
in a declension from his first frame. Those rushes did not grow with-
out mire. David would not have done so in his younger days, when
he followed God in the wilderness of temptations and trials, full of
faith, love, humility, brokenness of heart, zeal, tender affection unto
all the ordinances of God ; all which were eminent in him. But his
strength is impaired by the efficacy and deceitfulness of sin, his
locks cut, and he becomes a prey to vile lusts and temptations. We
have a notable instance in most of the churches that our Saviour
282 THE NATUEE AND POWER OF INDWELLING SIN.
awakens to the consideration of their condition in the Revelation.
We may single out one of them. Many good things were there in
the church of Ephesus, chap. ii. 2, 3, for which it is greatly com-
mended; but yet it is charged with a decay, a declension, a gradual
falling off and apostasy: Verses 4, 5, " Thou hast left thy first love.
Remember therefore from whence thou art fallen, and repent, and
do the first works." There was a decay, both inward, in the frame
of heart, as to faith and love, and outward, as to obedience and works,
in comparison of what they had formerly, by the testimony of Christ
himself. The same also might be showed concerning the rest of
those churches, only one or two of them excepted. Five of them are
charged with decays and declensions. Hence there is mention in
the Scripture of the " kindness of youth/' of the " love of espousals,"
with great commendation, Jer. ii. 2, S ; of our " first faith," 1 Tim.
v. 12; of " the beginning of our confidence," Heb. iii. 14. And cau-
tions are given that we " lose not the things that we have wrought,"
2 John 8. But what need we look back or search for instances to
confirm the truth of this observation? An habitual declension from
first engagements unto God, from first attainments of communion
with God, from first strictness in duties of obedience, is ordinary
and common amongst professors.
Might we to this purpose take a general view of the professors in
these nations,— among whom the lot of the best of us will be found, in
part or in whole, in somewhat or in all, to fall, — we might be plenti-
fully convinced of the truth of this observation : —
(1.) Is their zeal for God as warm, living, vigorous, effectual, soli-
citous, as it was in their first giving themselves unto God? or rather,
is there not a common, slight, selfish frame of spirit in the room of it
come upon most professors? Iniquity hath abounded, and their love
hath waxed cold. Was it not of old a burden to their spirits to hear
the name, and ways, and worship of God blasphemed and profaned?
Could they not have said, with the psalmist, Ps. cxix. 136, " Rivers
of waters run down our eyes, because men keep not thy law?" Were
not their souls solicitous about the interest of Christ in the world,
like Eli's about the ark? Did they not contend earnestly for the
faith once delivered to the saints, and every parcel of it, especially
wherein the grace of God and the glory of the gospel was especially
concerned? Did they not labour to judge and condemn the world
by a holy and separate conversation? And do now the generality of
professors abide in this frame? Have they grown, and made improve-
ment in it? or is there not a coldness and indifference grown upon
the spirits of many in this thing? yea, do not many despise all these
tilings, and look upon their own former zeal as folly? May we not
many, who have formerly been of esteem in ways of profession,
TOWEE OF SIN IN THE LIVES OF PROFESSORS. 283
become daily a scorn and reproach through their miscarriages, and
that justly, to the men of the world? Is it not with them as it was
of old with the daughters of Zion, Isa, iii. 24, when God judged
them for their sins and wantonness? Hath not the world and self
utterly ruined their profession? and are they not regardless of the
things wherein they have formerly declared a singular concernment?
yea, are not some come, partly on one pretence, partly on another,
to an open enmity unto, and hatred of, the ways of God? They please
them no more, but are evil in their eyes. But not to mention such
open apostates any farther, whose hypocrisy the Lord Jesus Christ
will shortly judge, how is it with the best? Are not almost all men
grown cold and slack as to these things? are they not less concerned
in them than formerly? are they not grown weary, selfish in their
religion ; and so things be indifferent well at home, scarce care how
they go abroad in the world? at least, do they not prefer then ease,
credit, safety, secular advantages before these things? — a frame that
Christ abhors, and declares that those in whom it prevails are none
of his. Some, indeed, seem to retain a good zeal for truth; but
wherein they make the fairest appearance, therein will they be found
to be most abominable. They cry out against errors, — not for truth,
but for party's and interest's sake. Let a man be on their party
and promote their interest, be he never so corrupt in his judgment,
he is embraced, and, it may be, admired. This is not zeal for God,
but for a man's self. It is not, " The zeal of thine house hath eaten
me up," but, " Master, forbid them, because they follow not with us."
Better it were, doubtless, for men never to pretend unto any zeal at
all than to substitute such wrathful selfishness in the room of it.
(2.) Is men's delight in the ordinances and worship of God the
same as in former days? do they find the same sweetness and relish
in them as they have done of old? How precious hath the word been
to them formerly ! What joy and delight have they had in attend-
ance thereon ! How would they have run and gone to have been
made partakers of it, where it was dispensed in its power and purity,
in the evidence and demonstration of the Spirit ! Did they not call
the Sabbath their delight, and was not the approach of it a real joy
unto their souls? Did they not long after the converse and com-
munion of saints, and could they not undergo manifold perils for
the attainment of it? And doth this frame still abide upon them?
Are there not decays and declensions to be found amongst them?
May it not be said, " Grey hairs are here and there upon them, and
they perceive it not?" Yea, are not men ready to say with them of
old, " ' What a weariness is it !' Mai. i. 13. It is even a burden and a
weariness to be tied up to the observation of all these ordinances.
What need we be at all so strict in the observation of the Sabbath ?
2S4) THE NATURE AND POWER OF INDWELLING SIN.
What need we hear so often? What need this distinction in hear-
ing?" Insensibly a great disrespect, yea, even a contempt of the
pleasant and excellent ways of Christ and his gospel is fallen upon
many professors.
(3.) May not the same conviction be farther carried on by an in-
quiry into the universal course of obedience and the performance of
duties that men have been engaged in? Is there the same conscien-
tious tenderness of sinning abiding in many as was in days of old,
the same exact performance of private duties, the same love to the
brethren, the same readiness for the cross, the same humility of
mind and spirit, the same self-denial? The steam of mens lusts,
wherewith the air is tainted, will not suffer us so to say.
We need, then, go no farther than this wretched generation wherein
we live, to evince the truth of the observation laid down as the foun-
dation of the instance insisted on. The Lord give repentance before
it be too late !
Now, all these declensions, all these decays, that are found in some
professors, they all proceed from this root and cause; — they are all
the product of indwelling sin, and all evince the exceeding power
and efficacy of it: for the proof whereof I shall not need to go
farther than the general rule which out of James we have already
considered, — namely, that lust or indwelling sin is the cause of all
actual sin and all habitual declensions in believers. This is that
which the apostle intends in that place to teach and declare. I shall,
therefore, handle these two things, and show, — 1. That this doth
evince a great efficacy and power in sin; 2. Declare the ways and
means whereby it brings forth or brings about this cursed effect; —
all in design of our general end, in calling upon and cautioning be-
lievers to avoid it, to oppose it.
1. It appears to be a work of great power and efficacy from the
provision that is made against it, which it prevails over. There is in
the covenant of grace plentiful provision made, not only for the pre-
venting of declensions and decays in believers, but also for their con-
tinual carrying on towards perfection; as, —
(1.) The word itself and all the ordinances of the gospel are
appointed and given unto us for this end, Eph. iv. 11-15. That
which is the end of giving gospel officers to the church is the end
also of giving all the ordinances to be administered by them ; for
they are given " for the work of the ministry," — that is, for the ad-
ministration of the ordinances of the gospel. Now, what is or what
are these ends? They are all for the preventing of decays and de-
clensions in the saints, all for the carrying them on to perfection; so
itis said, verse 12. In general, it is for the " perfecting of the saints,"
carrying on the work of grace in them, and the work of holiness and
POWER OF SIX IN THE LIVES OF PROFESSORS. 2S-5
obedience by them ; or for tbe edifying of the body of Christ, their
building up in an increase of faith and love, even of every true mem-
ber of the mystical body. But how far are they appointed thus to
carry them on, thus to build them up? Hath it bounds fixed to its
work ? Doth it carry them so far, and then leave them ? " No," saith
the apostle, verse 13. The dispensation of the word of the gospel,
and the ordinances thereof, is designed for our help, assistance, and
furtherance, until the whole work of faith and obedience is consum-
mate. It is appointed to perfect and complete that faith, knowledge,
and growth in grace and holiness, which is allotted unto us in this
world. But what and if oppositions and temptations do lie in the
way, Satan and his instruments working with great subtlety and
deceit? Why, verse 14, these ordinances are designed for our safe-
guarding and deliverance from all their attempts and assaidts, that so
being preserved in the use of them, or " speaking the truth in love,
we may grow up unto him in all things who is the head, even Christ
Jesus." This is, in general, the use of all gospel ordinances, the chief
and main end for which they were given and appointed of God, —
namely, to preserve believers from all decays of faith and obedience,
and to carry them on still towards perfection. These are means
which God, the good husbandman, makes use of to cause the vine to
thrive and bring forth fruit. And I could also manifest the same to
be the especial end of them distinctly. Briefly, the word is milk and
strong meat, for the nourishing and strengthening of all sorts and all
degrees of believers. It hath both seed and water in it, and manur-
ing with it, to make them fruitful. The ordinance of the supper is
appointed on purpose for the strengthening of our faith, in the remem-
brance of the death of the Lord, and the exercise of love one towards
another. The communion of saints is for the edifying each other in
faith, love, and obedience.
(2.) There is that which adds weight to this consideration. God
suffers us not to be unmindful of this assistance he hath afforded us,
but is continually calling upon us to make use of the means appointed
for the attaining of the end proposed. He shows them unto us, as the
angel showed the water-spring to Hagar. Commands, exhortations,
promises, threatenings, are multiplied to this purpose; see them
summed up, Heb. ii. 1. He is continually saying t<> us, ': Why will
ye die? why will ye wither and decay? Come to the pastures pro-
vided for you, and your souls shall live." If we see a lamb run from
the fold into the wilderness, we wonder not if it be torn and rent of
wild beasts. If we see a sheep leaving its green pastures and water-
courses, to abide in dry barren heaths, we count it no marvel, nor in-
quire farther, if we see him lean and ready to perish ; but if we find
lambs wounded in the fold, Ave wonder at the boldness and rage of
286 THE NATURE AND POWER OF INDWELLING SIN.
the beasts of pre}'' that durst set upon them there. If we see sheep
pining in full pastures, we judge them to be diseased and unsound.
It is indeed no marvel that poor creatures who forsake their own
mercies, and run away from the pasture and fold of Christ in his
ordinances, are rent and torn with divers lusts, and do pine away with
hunger and famine; but to see men living under aud enjoying all
the means of spiritual thriving, yet to decay, not to be fat and flou-
rishing, but rather daily to pine and wither, this argues some secret
powerful distemper, whose poisonous and noxious qualities hinder the
virtue and efficacy of the means they enjoy. This is indwelling sin.
So wonderfully powerful, so effectually poisonous it is, that it can
bring leanness on the souls of men in the midst of all precious means
of growth and flourishing. It may well make us tremble, to see men
living under and in the use of the means of the gospel, preaching,
praying, administration of sacraments, aud yet grow colder every day
than others in zeal for God, more selfish and worldly, even habitually
to decline as to the degrees of holiness which they had attained unto.
(3.) Together with the dispensation of the outward means of
spiritual growth or improvement, there are also supplies of grace con-
tinually afforded the saints from their head, Christ. He is the head
of all the saints ; and he is a living head, and so a living head as that
he tells us that " because he liveth we shall live also," John xiv. 19.
He communicates of spiritual life to all that are his. In him is the
fountain of our life ; which is therefore said to be " hid with him in
God," Col. iii. 3. And this life he gives unto his saints by quicken-
ing of them by his Spirit, Rom. viii. 1 1 ; and he continues it unto
them by the supplies of living grace which he communicates unto
them. From these two, his quickening of us, and continually giving
out supplies of life unto us, he is said to live in us : Gal. ii. 20, " I
live ; yet not I, but Christ liveth in me ; " — " The spiritual life which I
have is not mine own ; not from myself was it educed, not by myself
is it maintained, but it is merely and solely the work of Christ : so
that it is not I that live, but he lives in me, the whole of my life
being from him alone/' Neither doth this living head communicate
only a bare fife unto believers, that they should merely live and no
more, a poor, weak, dying life, as it were; but he gives out sufficiently
to afford them a strong, vigorous, thriving, flourishing life, John x. 10.
He comes not only that his sheep " may have life/' but that " they
may have it more abundantly;" that is, in a plentiful manner, so as
that they may flourish, be fat and fruitful. Thus is it with the whole
body of Christ, and every member thereof, Eph. iv. 15, 16, whereby
it " grows up into him in all things, which is the head, even Christ :
from whom the whole body fitly joined together and compacted by
that which every joint supplieth, according to the effectual working
POWER OF SIN IN THE LIVES OF PROFESSORS. 287
in the measure of every part, maketh increase of the body unto the
edifying of itself in love." The end of all communications of grace
and supplies of life from this living and blessed head, is the increase
of the whole body and every member of it, and the edifying of itself
in love. His treasures of grace are unsearchable; his stores inex-
haustible; his life, the fountain of ours, full and eternal; his heart
bounteous and large ; his hand open and liberal : so that there is no
doubt but that he communicates supplies of grace for their increase
in holiness abundantly unto all his saints. Whence, then, is it that
they do not all flourish and thrive accordingly? As you may see it
oftentimes in a natural body, so is it here. Though the seat and rise
of the blood and spirits in head and heart be excellently good and
sound, yet there may be a withering member in the body; somewhat
intercepts the influences of life unto it, so that though the heart
and head do perform their office, in giving of supplies no less to that
than they do to any other member, yet all the effect produced is
merely to keep it from utter perishing, — it grows weak and decays
every day. The withering and decaying of any member in Christ's
mystical body is not for the want of his communication of grace for
an abundant life, but from the powerful interception that is made of
the efficacy of it, by the interposition and opposition of indwelling
sin. Hence it is that where lust grows strong, a great deal of grace
will but keep the soul alive, and not give it any eminency in fruit-
fulness at alL Oftentimes Christ gives very much grace where not
many of its effects do appear. It spends its strength and power in
withstanding the continual assaults of violent corruptions and lusts,
so that it cannot put forth its proper virtue towards farther fruitful-
ness. As a virtuous medicine, that is fit both to check vicious and
noxious humours, and to comfort, refresh, and strengthen nature, if
the evil humour be strong and greatly prevailing, spends its whole
strength and virtue in the subduing and correcting of it, contributing
much less to the relief of nature than otherwise it would do, if it met
not with such opposition ; so is it with the eye-salve and the healing
grace which we have abundantly from the wings of the Sun of Right-
eousness. It is forced oftentimes to put forth its virtue to oppose
and contend against, and in any measure subdue, prevailing lusts
and corruptions. That the soul receiveth not that strengthening unto
duties and fruitfulness which otherwise it might receive by it is from
hence. How sound, healthy, and flourishing, how fruitful and exem-
plary in holiness, might many a soul be by and with that grace which
is continually communicated to it from Christ, which now, by reason
of the power of indwelling sin, is only not dead, but weak, withering,
and useless ! And this, if any thinp-, is a notable evidence of the effi-
cacy of indwelling sin, that it is able to give such a stop and check
288 THE NATUEE AND POWER OF INDWELLING SIN.
to the mighty and effectual power of grace, so that notwithstanding
the blessed and continual supplies that we receive from our Head, yet
many believers do decline and decay, and that habitually, as to what
they had attained unto, their last ways not answering their first.
This makes the vineyard in the " very fruitful hill" to bring forth so
many wild grapes ; this makes so many trees barren in fertile fields.
(4>.) Besides the continual supplies of grace that constantly,
according to the tenure of the covenant, are communicated unto
believers, which keeps them that they thirst no more as to a total
indigence, there is, moreover, a readiness in the Lord Christ to yield
peculiar succour to the souls of his, according as their occasions shall
require. The apostle tells us that he is " a merciful High Priest,"
and " able" (that is, ready, prepared, and willing) " to succour them
that are tempted," Heb. ii. 18; and we are on that account invited
to " come with boldness to the throne of grace, that we may obtain
mercy, and find grace to help in time of need," — that is, grace suffi-
cient, seasonable, suitable unto any especial trial or temptation that
we may be exercised withal. Our merciful High Priest is ready to
give out this especial seasonable grace over and above those constant
communications of supplies of the Spirit which we mentioned before.
Besides the never-failing springs of ordinary covenant grace, he hath
also peculiar refreshing showers for times of drought; and this is
exceedingly to the advantage of the saints for their preservation and
growth in grace ; and there may very many more .of the like nature
be added. But now, I say, notwithstanding all these, and the residue
of the like importance, such is the power and efficacy of indwelling
sin, so great its deceitfulness and restlessness, so many its wiles and
temptations, it often falls out that many of them for whose growth
and improvement all this provision is made do yet, as was showed,
go back and decline, even as to their course of walking with God.
Samson's strength fully evidenced itself when he brake seven new
withes and seven new cords, wherewith he was bound, as burning tow
and as thread. The noxious humour in the body, which is so stub-
born as that no use of the most sovereign remedies can prevail against
it, ought to be regarded. Such is this indwelling sin if not watched
over. It breaks all the cords made to bind it; it blunts the instru-
ments appointed to root it up ; it resists all healing medicines, though
never so sovereign ; and is therefore assuredly of exceeding efficacy.
Besides, believers have innumerable obligations upon them, from the
love, the command of God, to grow in grace, to press forward towards
perfection, as they have abundant means provided for them so to do.
Their doing so is a matter of the greatest advantage, profit, sweet-
ness, contentment unto them in the world. It is the burden, the
trouble of their souls, that they do not so do, that they are not more
POWER OF SIN IN THE LIVES OF PROFESSORS. 2S9
holy, more zealous, useful, fruitful ; they desire it above life itself.
They know it is their duty to watch against this enemy, to fight
against it, to pray against it ; and so they do. They more desire his
destruction than the enjoyment of all this world and all that it can
afford. And yet, notwithstanding all this, such is the subtlety, and
fraud, and violence, and fury, and urgency, and importunity of this
adversary, that it frequently prevails to bring them into the woful
condition mentioned. Hence it is with believers sometimes as it is
with men in some places at sea. They have a good and fair gale of
wind, it may be, all night long; they ply their tackling, attend dili-
gently their business, and, it may be, take great contentment to con-
sider how they proceed in their voyage. In the morning, or after a
season, coming to measure what way they have made, and what pro-
gress they have had, they find that they are much backward of what
they were, instead of getting one step forward. Falling into a swift
tide or current against them, it hath frustrated all their labours, and
rendered the wind in their sails almost useless; somewhat thereby
they have borne up against the stream, but have made no progress.
So is it with believers. They have a good gale of supplies of the
Spirit from above ; they attend duties diligently, pray constantly, hear
attentively, and omit nothing that may carry them on their voyage to-
wards eternity ; but after a while, coming seriously to consider, by the
examination of their hearts and ways, what progress they have made,
they find that all their assistance and duties have not been able to
bear them up against some strong tide or current of indwelling sin.
It hath kept them, indeed, that they have not been driven and split
on rocks and shelves, — it hath preserved them from gross, scandalous
sins : but yet they have lost in their spiritual frame, or gone back-
wards, and are entangled under many woful decays ; which is a not-
able evidence of the life of sin, about which we are treating. Now,
because the end of our discovering this power of sin is, that we may
be careful to obviate and prevent it in its operation ; and, because of
all the effects that it produceth, there is none more dangerous or per-
nicious than that we have last insisted on, — namely, that it prevails
upon many professors unto an habitual declension from their former
ways and attainments, notwithstanding all the sweetness and excel-
lency which their souls have found in them; — I shall, as was said, in
the next place, consider by what ways and means, and through what
assistance, it usually prevails in this kind, that we may the better be
instructed to watch against it.
VOL. VI. 19
290 THE NATURE AND POWER OF INDWELLING SIN.
CHAPTER XV.
Decays in degrees of grace caused by indwelling sin — The ways of its prevaleney
to this purpose.
2. THE ways and means whereby indwelling sin prevaileth on be-
lievers unto habitual declensions and decays as to degrees of grace
and holiness is that now which comes under consideration; and they
are many: —
(1.) Upon the first conversion and calling of sinners unto God and
Christ, they have usually many fresh springs breaking forth in their
souls and refreshing showers coming upon them, which bear them
up to a high rate of faith, love, holiness, fruitfulness, and obedience ;
as upon a land-flood, when many lesser streams run into a river, it
swells over its bounds, and rolls on with a more than ordinary ful-
ness. Now, if these springs be not kept open, if they prevail not for
the continuance of these showers, they must needs decay and go
backwards. We shall name one or two of them : —
[1.] They have a fresh, vigorous sense of pardoning mercy. Ac-
cording as this is in the soul, so will its love and delight in God, so
will its obedience be; as, I say, is the sense of gospel pardon, so
will be the life of gospel love. Luke vii. 47, "I say unto thee," saith
our Saviour of the poor woman, " Her sins, which were many, are
forgiven; for she loved much: but to whom little is forgiven, the
same loveth little/' Her great love was an evidence of great for-
giveness, and her great sense of it: for our Saviour is not rendering
a reason of her forgiveness, as though it were for her love; but of her
love, that it was because of her forgiveness. Having in the foregoing
parable, from verse 40 and onwards, convinced the Pharisee with
whom he had to do that he to whom most was forgiven would love
most, as verse 43, he thence gives an account of the great love of
the woman, springing from the sense she had of the great forgiveness
which she had so freely received. Thus sinners at their first conver-
sion are very sensible of great forgiveness; " Of whom I am chief,"
lies next their heart. This greatly subdues their hearts and spirits
unto all in God, and quickens them unto all obedience, even that
such poor cursed sinners as they were should so freely be delivered
and pardoned. The love of God and of Christ in their forgiveness
highly conquers and constrains them to make it their business to live
unto Gad.
[2.] The fresh taste they have had of spiritual things keeps up
such a savour and relish of them in their souls, as that worldly con-
tentments, whereby men are drawn off from close walking with God,
DECAY IX GRACE FEOM THE TltEYALEXCE OF SIX. 201
are rendered sapless and undesirable unto them. Having tasted of
the wine of the gospel, they desire no other, for they say, " This is
best" So was it with the apostles, upon that option offered them
as to a departure from Christ, upon the apostasy of many false pro-
fessors: "Will ye also go away?" John vi. 67. They answer by
Peter, " Lord, to whom shall we go? thou hast the words of eternal
life," verse 68. They had such a fresh savour and relish of the doc-
trine of the gospel and the grace of Christ upon their souls, that they
can entertain no thoughts of declining from it. As a man that hath
been long kept in a dungeon, if brought forth on a sudden into the
light of the sun, finds so much pleasure and contentment in it, in
the beauties of the old creation, that he thinks he can never be
weary of it, nor shall ever be contented on any account to be under
darkness again; so is it with souls when first translated into the mar-
vellous lio-ht of Christ, to behold the beauties of the new creation.
They see a new glory in him, that hath quite sullied the desirableness
of all earthly diversions. And they see a new guilt and filth in sin,
that gives them an utter abhorrency of its old delights and pleasures;
and so of other things.
Now, whilst these and the like springs are kept open in the souls
of converted sinners, they constrain them to a vigorous, active holi-
ness. They can never do enough for God; so that oftentimes their
zeal as saints suffers them not to escape without some blots on their
prudence as men, as might be instanced in many of the martyrs of old.
This, then, is the first, at least one way whereby indwelling sin
prepares men for decays and declensions in grace and obedience, — it
endeavours to stop or taint these springs. And there are several
ways whereby it brings this to pass : —
1st. It works by sloth and negligence. It prevails in the soul to
a neglect of stirring up continual thoughts of or about the things
that so powerfully influence it unto strict and fruitful obedience. If
care be not taken, if diligence and watchfulness be not used, and all
means that are appointed of God to keep a quick and living sense of
them upon the soul, they will dry up and decay; and, consequently,
that obedience that should spring from them will do so also. Isaac
digged ivells, but the Philistines stopped them, and his flocks had no
benefit by them. Let the heart never so little disuse itself to gra- '
cious, soul-affecting thoughts of the love of God, the cross of Christ,
the greatness and excellency of gospel mercy, the beauties of holiness,
they will quickly be as much estranged to a man as he can be to
them. He that shuts his eyes for a season in the sun, when he opens
them again can see nothing at all. And so much as a man loseth of
faith towards these things, so much will they lose of power towards
him. They can do little or nothing upon him because of his unbe--
292 THE NATURE AND POWER OF INDWELLING SIN.
lief, which formerly were so exceedingly effectual towards him. So
was it with the spouse in the Canticles, chap. v. 2 ; Christ calls unto
her, verse 1, with a marvellous loving and gracious invitation unto
communion with himself. She who had formerly been ravished at
the first hearing of that joyful sound, being now under the power of
sloth and carnal ease, returns a sorry excusing answer to his call, which
ended in her own signal loss and sorrow. Indwelling sin, I say, pre-
vailing by spiritual sloth upon the souls of men unto an inadvertency
of the motions of God's Spirit in their former apprehensions of divine
love, and a negligence of stirring up continual thoughts of faith about
it, a decay grows insensibly upon the whole soul. Thus God oft com-
plains that his people had " forgotten him;" that is, grew unmindful
of his love and grace, — which was the beginning of their apostasy.
Idly. By uvframing the soul, so that it shall have formal, weary,
powerless thoughts of those things which should prevail with it
unto diligence in thankful obedience. The apostle captions us that
in dealing with God we should use reverence and godly fear, be-
cause of his purity, holiness, and majesty, Heb. xii. 28, 29. And
this is that which the Lord himself spake in the destruction of
Nadab and Abihu, " I will be sanctified in them that come nigh
me," Lev. x. 3. He will be dealt withal in an awful, holy, reve-
rent manner. So are we to deal with all the things of God wherein
or whereby we have communion with him. The soul is to have a
great reverence of God in them. When men begin to take them into
slight or common thoughts, not using and improving them unto the
utmost for the ends whereunto they are appointed, they lose all their
beauty, and glory, and power towards them. When we have any
thing to do wherein faith or love towards God is to be exercised, we
must do it with all our hearts, with all our minds, strength, and
souls ; not slightly and perfunctorily, which God abhors. He doth not
only require that we bear his love and grace in remembrance, but
that, as much as in us lieth, we do it according to the worth and ex-
cellency of them. It was the sin of Hezekiah that he " rendered
not again according to the benefits done to him," 2 Chron. xxxii. 25.
So, whilst we consider gospel truths, the uttermost endeavour of the
soul ought to be, that we may be " changed into the same image" or
likeness, 2 Cor. iii. 18 ; that is, that they may have their full power
and effect upon us. Otherwise, James tells us what our " beholding
the glory of the Lord in a glass," there mentioned by the apostle, —
that is, reading or hearing the mind of God in Christ revealed in the
gospel, — comes unto: chap. i. 23, 24, "It is but like unto a man
beholding his natural face in a glass: for he beholdeth himself, and
goeth away, and straightway forgetteth what manner of man he was."
It makes no impression upon him, begets no idea or image of his
DECAY IX GRACE FROM THE PREVALENCE OF SIX. 203
likeness in Ins imagination ; because he doth it only slightly, and with
a transient look. So is it with men that will indeed think of gospel
truths but in a slight manner, without endeavouring, with all their
hearts, minds, and strength, to have them ingrafted upon their souls,
and all the effects of them produced iu them. Now, this is the way
of sinners in their first engagements unto God. They never think
of pardoning mercy, but they labour to affect their whole souls with
it, and do stir up themselves unto suitable affections and returns of
constant obedience. They think not of the excellency of Christ and
spiritual things, now newly discovered unto them in a saving light,
but they press with all their might after a farther, a fuller enjoyment
of them. This keeps them humble and holy, this makes them thank-
ful and fruitful. But now, if the utmost diligence and carefulne— be
not used to improve and grow in this wisdom, to keep up this frame,
indwelling sin, working by the vanity of the minds of men, will in-
sensibly bring them to content themselves with slight and rare
thoughts of these things, without a diligent, sedulous endeavour to
give them their due improvement upon the soul. As men decay
herein, so will they assuredly decay and decline in the power of holi-
ness and close walking with God. The springs being stopped or
tainted, the streams will not run so swiftly, at least not so sweetly,
as formerly. Some, by this means, under an uninterrupted profes-
sion, insensibly wither almost into nothing. They talk of religion
and spiritual things as much as ever they did in their lives, and per-
form duties with as much constancy as ever they did ; but yet they
have poor, lean, starving souls, as to any real and effectual commu-
nion with God. By the power and subtlety of indwelling sin they
have grown formal, and learned to deal about spiritual things in an
overly manner; whereby they have lost all their life, vigour, savour,
and efficacy towards them. Be always serious in spiritual things if
ever you intend to be bettered by them.
Sdly. Indwelling sin oftentimes prevails to the stopping of these
springs of gospel obedience, by false and foolish opinions corrupting
the simplicity of the gospel. False opinions are the work of the
flesh. From the vanity and darkness of the minds of men, with a
mixture more or less of corrupt affections, do they mostly proceed.
The apostle was jealous over his Corinthians in this matter. He was
afraid lest their minds " should by any means be corrupted from the
simplicity that is in Christ," 2 Cor. xi. 2, 3; which he knew would be
attended by a decay and declension in faith, love, and obedience.
And thus matters in this case often fall out. We have seen some
who, after they have received a sweet taste of the love of God in
Christ, of the excellency of pardoning mercy, and have walked
humbly with God for many years in the faith and apprehension of
"294 THE NATURE AND POWER OF INDWELLING SIN.
the truth, have, by the corruption of their minds from the simplicity
that is in Christ, by false and foolish opinions, despised all their own
experiences, and rejected all the efficacy of truth, as to the further-
ance of their obedience. Hence John cautions the elect lady and her
children to take heed they were not seduced, lest they should " lose
the things that they had wrought/' 2 Epist. verse 8 ; — lest they should
themselves cast away all their former obedience as lost, and a thing of
no value. We have innumerable instances hereof in the days wherein
we live. How many are there who, not many years since, put an
unspeakable value on the pardon of sin in the blood of Christ, — who
delighted in gospel discoveries of spiritual things, and walked in
obedience to God on the account of them, — who, being beguiled and
turned aside from the truth as it is in Jesus, do despise these springs
of their own former obedience! And as this is done grossly and
openly in some, so there are more secret and more plausible insinua-
tions of corrupt opinions tainting the springs and fountains of gos-
pel obedience, and, through the vanity of men's minds, which is a
principal part of indwelling sin, getting ground upon them. Such
are all those that tend to the extenuation of special grace in its free-
dom and efficacy, and the advancement of the wills or the endea-
vours of men in their spiritual power and ability. They are works
of the flesh ; and howsoever some may pretend a usefulness in them
to the promotion of holiness, they will be found to taint the springs
of true evangelical obedience, insensibly to turn the heart from God,
and to bring the whole soul into a spiritual decay.
And this is one way whereby indwelling sin produceth this per-
nicious effect of drawing men off from the power, purity, and fruit-
fulness attending their first conversion and engagements unto God,
bringing them into habitual declension, at least as unto degrees, of
their holiness and grace. There is not any thing we ought to be
more watchful against, if we intend effectually to deal with this
powerful and subtle enemy. It is no small part of the wisdom of
faith, to observe whether gospel truths continue to have the same
savour unto and efficacy upon the soul as formerly they have had ;
and whether an endeavour be maintained to improve them con-
tinually as at the first. A commandment that is always practised is
always new, as John speaks of that of love. And he that really
improves gospel truths, though he hears them a thousand times,
they will be always new and fresh unto him, because they put him
on newness of practice; when to another, that grows common un-
der them, they are burdensome and common unto him, and he even
loathes the manna that he is so accustomed unto.
(2.) Indwelling sin doth this by taking men off from their watch
("jttinst the returns of Satan. When our Lord Christ comes first to
DECAY IN GRACE FROM THE PREVALENCE OF SIN. 295
take possession of any soitl for himself, he binds that strong man and
spoils his goods; he deprives him of all his power, dominion, and
interest. Satan being thus dispossessed and frustrated in his hopes
and expectations, leaves the soul, as finding it newly mortified to his
baits. So he left our Saviour upon his first fruitless attempts. But
it is said he left him only " for a season," Luke iv. 13. He intended
to return again, as he should see his advantage. So is it with believers
also. Being cast out from his interest in them, he leaves them for a
season, at least comparatively he doth so. Freed from his assaults
and perplexing temptations, they proceed vigorously in the course of
their obedience, and so flourish in the ways of God. But this holds
not ; Satan returns again, and if the soul stands not continually upon
his guard against him, he will quickly get such advantages as shall
put a notable interruption upon his fruitfulness and obedience. Hence
some, after they have spent some time, it may be some years, in cheer-
ful, exemplary walking with God, have, upon Satan's return, con-
sumed all their latter days in wrestling with perplexing temptations,
wherewith he hath entangled them. Others have plainly fallen under
the power of his assaults. It is like a man who, having for a while
lived usefully amongst his neighbours, done good and communicated
according to his ability, distributing to the poor, and helping all
around about him, at length, falling into the hands of vexatious,
wrangling, oppressive men, he is forced to spend his whole time ami
revenue in defending himself against them at law, and so becomes
useless in the place where he lives. So is it with many a believer:
after he hath walked in a fruitful course of obedience, to the glory of
God and edification of the church of Christ, being afresh set upon, by
the return of Satan in one way or other, he hath enough to do all
the remainder of his life to keep himself alive; in the meantime, as
to many graces, wofully decaying and going backward. Now, this
also, though Satan hath a hand in it, is from indwelling sin ; I mean,
the success is so which Satan doth obtain in his undertaking. This
encourageth him, maketh way for his return, and gives entrance to
his temptations. You know how it is with them out of whom he is
cast only by gospel conviction; after he hath wandered and waited
a while, he saith he will return to his house from whence he was
ejected. And what is the issue? Carnal lusts have prevailed over
the man's convictions, and made his soul fit to entertain returning
devils. It is so as to the measure of prevalency that Satan obtains
against believers, upon advantages administered unto him, by sin's
disposing the soul unto an obnoxiousness to his temptations.
Now, the way and means whereby indwelling sin doth give ad-
vantage to Satan for his return are all those which dispose them
toward a declension, which shall afterward be mentioned. Satan is a
296 THE NATURE AND POWER OF INDWELLING SIN.
diligent, watchful, and crafty adversary; lie will neglect no oppor-
tunity, no advantage that is offered unto him. Wherein, then, soever
our spiritual strength is impaired by sin, or which way soever our
lusts press, Satan falls in with that weakness and presseth towards
that ruin; so that all the actings of the law of sin are subservient
to this end of Satan. I shall therefore only at present mention one
or two that seem principally to invite Satan to attempt a return : —
[1.] It entangleth the soul in the things of the world, all which are
so many purveyors for Satan. When Pharaoh had let the people go,
he heard after a while that they were entangled in the wilderness,
and supposeth that he shall therefore now overtake them and destroy
them. This stirs him up to pursue after them. Satan finding those
whom he hath been cast out from entangled in the things of the
world, by which he is sure to find an easy access unto them, is en-
couraged to attempt upon them afresh, as the spider to come down
upon the strongest fly that is entangled in his web; for he comes
by his temptations only to impel them unto that whereunto by their
own lusts they ar-e inclined, by adding poison to their lusts, and
painting to the objects of them. And oftentimes by this advantage
he gets so in upon the souls of men, that they are never well free of
him more whilst they live. And as men s diversions increase from
the world, so do their entanglements from Satan. When they have
more to do in the world than they can well manage, they shall have
more to do from Satan than they can well withstand. When men
are made spiritually faint, by dealing in and with the world, Satan
sets on them, as Amalek did on the faint and weak of the people
that came out of Egypt.
[2.] It produceth this effect by making the soul negligent, and
taking it off from its watch. We have before showed at large that
it is one main part of the effectual deceitfulness of indwelling sin to
make the soul inadvertent, to turn it off from the diligent, watchful at-
tendance unto its duty which is required. Now, there is not any thing
in reference whereunto diligence and watchfulness are more strictly
enjoined than the returning assaults of Satan: 1 Pet. v. 8, " Be sober,
be vigilant." And why so? " Because of your adversary the devil."
Unless you are exceeding watchful, at one time or other he will sur-
prise you; and all the injunctions of our blessed Saviour to watch
are still with reference unto him and his temptations. Now, when
the soul is made careless and inadvertent, forgetting what an enemy
it hath to deal withal, or is lifted up with the successes it hath newly
obtained against him, then is Satan s time to attempt a re-entrance of
his old habitation ; which if he cannot obtain, yet he makes their
lives uncomfortable to themselves and unfruitful to others, in weaken-
ing their root and withering their fruit through his poisonous temp-
DECAY IX GRACE FROM THE PREVALENCE OF SIX. 297
tations. He comes down upon our duties of obedience as the fowls
upon Abraham's sacrifice; so that if we watch not, as he did, to drive
them away (for by resistance he is overcome and put to flight), he
will devour them.
[3.] Indwelling sin takes advantage to put forth its efficacy and
deceit to withdraw men from their primitive zeal and holiness, from
their first faith, love, and works, by the evil examples of ptrofessors
amongst whom they live. "When men first engage into the ways of
God, they have a reverent esteem of those whom they believe to have
been made partakers of that mercy before themselves; these they love
and honour, as it is their duty. But after a while they find many of
them walking in many things unevenly, crookedly, and not unlike
the men of the world. Here sin is not wanting to its advantage. In-
sensibly it prevails with men to a compliance with them. " This way,
this course of walking, doth well enough with others; why may it not
do so with us also?" Such is the inward thought of many, that works
effectually in them. And so, through" the craft of sin, the generation
of professors corrupt one another. As a stream arising from a clear
spring or a fountain, whilst it runs in its own peculiar channel and
keeps its water unmixed, preserves its purity and cleanness, but when
it falls in its course with other streams that are turbid and foul,
though running the same way with it, it becomes muddy and dis-
coloured also; so is it in this case. Believers come forth from the
spring of the new birth with some purity and cleanness; this for
a while they keep in the course of their private walking with God :
but now, when they come sometimes to fall into society with others,
whose profession flows and runs the same way with theirs, even to-
wards heaven, but yet are muddied and sullied with sin and the
world, they are often corrupted with them and by them, and so de-
cline from their first purity, faith, and holiness. Now, lest this may
have been the case of any who shall read this discourse, I shall add
some few cautions that are necessary to preserve men from this in-
fection : —
1st. In the body of professors there is a great number of hypocrites.
Though we cannot say of this or that man that he is so, yet that
some there are is most certain. Our Saviour hath told us that it will
be so to the end of the world. All that have oil in their lamps
have it not in their vessels. Let men take heed how they give them-
selves up unto a conformity to the professors they meet withal, lest,
instead of saints and the best of men, they sometimes propose for their
example hypocrites, which are the worst; and when they think they
are like unto them who bear the image of God, they conform them-
selves unto those who bear the image of Satan.
2dly. You knowT not what may be the present temptation of those
298 THE NATURE AND POWER OF INDWELLING SIN. "
whose ways you observe. It may be they are under some peculiar
desertion from God, and so are withering for a season, until he send
them some refreshing showers from above. It may be they are en-
tangled with some special corruptions, which is their burden, that
you know not of; and for any voluntarily to fall into such a frame
as others are cast into by the power of their temptations, or to think
that will suffice in them which they see to suffice in others whose
distempers they know not, is folly and presumption. He that knows
such or such a person to be a living man and of a healthy constitu-
tion, if he sees him go crawling up and down about his affairs, feeble
and weak, sometimes falling, sometimes standing, and making small
progress in any thing, will he think it sufficient for himself to do so
also? will he not inquire whether the person he sees have not lately
fallen into some distemper or sickness that hath weakened him and
brought him into that condition? Assuredly he will so do. Take
heed, Christians ; many of the professors with whom ye do converse
are sick and wounded, — the wounds of some of them do stink and
are corrupt because of their folly. If you have any spiritual health,
do not think their weak and uneven walking will be accepted at
your hands; much less think it will be well for you to become sick
and to be wounded also.
odly. Remember that of many of the best Christians, the worst
only is known and seen. Many who keep up precious communion
with God do yet oftentimes, by their natural tempers of freedom or
passion, not carry so glorious appearances as Others who perhaps
come short of them in grace and the power of godliness. In respect
of their outward conversation it may seem they are scarcely saved,
when in respect of their faith and love they may be eminent. They
may, as the King's daughter, be all glorious within, though their
clothes be not always of wrought gold. Take heed, then, that you
be not infected with their worst, when ye are not able, it may be, to
imitate them in their best. But to return.
[4.] Sin doth this work by cherishing some secret particular lust
in the heart. This the soul contends against faintly. It contends
against it upon the account of sincerity ; it cannot but do so : but it
doth not make thorough work, vigorously to mortify it by the strength
and power of grace. Now, where it is thus with a soul, an habitual
declension as to holiness will assuredly ensue. David shows us how,
in his first days, he kept his heart close unto God : Ps. xviii. 23, " I
was upright before him, and I kept myself from mine iniquity."
His great care was lest any one lust should prevail in him or upon
him, that might be called his iniquity in a peculiar manner. The
same course steered Paul also, 1 Cor. ix. 27. He was in danger to
be lifted up by his spiritual revelations and enjoyments. This
DECAY IN GRACE FROM THE PREVALENCE OF SIN. 209
makes him " keep his body in subjection," that no carnal reasonings
or vain imagination might take place in him. But where indwelling
sin hath provoked, irritated, and given strength unto a special lust,
it proves assuredly a principal means of a general declension; for as
an infirmity and weakness in any one vital part will make the whole
body consumptive, so will the weakness in any one grace, which a
perplexing lust brings with it, make the soul. It every way weakens
spiritual strength. It weakens confidence in God in faith and prayer.
The knees will be feeble and the hands will hang down in dealing
with God, where a galling and unmortified lust lies in the heart. It
will take such hold upon the soul that it shall not be " able to look
up," Ps. xl. 12. It darkens the mind by innumerable foolish ima-
ginations, Avhich it stirs up to make provision for itself. It galls the
conscience with those spots and stains which in and by its actings it
brings upon the soul. It contends in the will for rule and dominion.
An active, stirring corruption would have the commanding power in
the soul, and it is ever and anon ready to take the throne. It dis-
turbs the thoughts, and sometimes will even frighten the soul from
dealing with it by meditation, lest, corrupt affections being entangled
by it, grace loses ground instead of prevailing. It breaks out often-
times into scandalous sins, as it did in David and Hezekiah, and
loads the sinner with sorrow and discouragement. By these and the
like means it becomes to the soul like a moth in a garment, to eat
up and devour the strongest threads of it, so that though the whole
hang loose together, it is easily torn to pieces. Though the soul with
whom it is thus do for a season keep up a fair profession, yet his
strength is secretly devoured, and every temptation tears and rends
his conscience at pleasure. It becomes with such men as it is with
some who have for many years been of a sound, strong, athletic con-
stitution. Some secret, hectical distemper seizeth on them. For a
season they take no notice of it, or, if they do, they think they shall
do well enough with it, and easily shake it off when they have a
little leisure to attend to it ; but for the present, they think, as Sam-
son with his locks cut, they will do as at other times. Sometimes,
it may be, they complain that they are not well, they know not
what aileth them, and it may be rise violently in an opposition to
their distemper; but after a while struggling in vain, the vigour of
their spirits and strength failing them, they are forced to yield to the
power of a consumption. And now all they can do is little enough
to keep them alive. It is so with men brought into spiritual decay
by any secret perplexing corruption. It may be they have had a
vigorous principle of obedience and holiness. Indwelling sin watch-
ing its opportunities, by some temptation or other hath kindled and
inilamed some particular lust in them. For a while it may be, they
SOO TIIE NATURE AND POWER OF INDWELLING SIN.
take little notice of it. Sometimes they complain, but think they
will do as in former times, until, being insensibly weakened in their
spiritual strength, they have work enough to do in keeping alive
what remains and is ready to die, Hos. v. 13. I shall not add any
thino- here as to the prevention and obviating this advantage of in-
dwelling sin, having elsewhere treated of it peculiarly and apart.
[5.] It works by negligence of private communion with God in
prayer and meditation. I have showed before how indwelling sin
puts forth its deceitfulness in diverting the soul from watchfulness in
and unto these duties. Here, if it prevails, it will not fail to produce
an habitual declension in the whole course of obedience. All neglect
of private duties is principled by a weariness of God, as he complain-
eth, Isa. xliii. 22, " Thou hast not called upon me, thou hast been
weary of me." Neglect of invocation proceeds from weariness; and
where there is weariness, there will be withdrawing from that whereof
we are weary. Now, God alone being the fountain and spring of
spiritual life, if there be a weariness of him and withdrawing from
him, it is impossible but that there will a decay in the life ensue.
Indeed, what men are in these duties (I mean as to faith and love in
them), that they are, and no more. Here lies the root of their obedi-
ence; and if this fail, all fruit will quickly fail. You may sometimes
see a tree flourishing with leaves and fruit, goodly and pleasant. After
a while the leaves begin to decay, the fruit to wither, the whole to
droop. Search, and you shall find the root, whereby it should draw
in moisture and fatness from the earth to supply the body and
branches with sap and juice for growth and fruit, hath received a
wound, is some way perished, and doth not perform its duty, so that
though the branches are flourishing a while with what they had re-
ceived, their sustenance being intercepted they must decay. So it is
here. These duties of private communion with God are the means
of receiving supplies of spiritual strength from him, — of sap and fat-
ness from Christ, the vine and olive. Whilst they do so, the conver-
sation and course of obedience flourisheth and is fruitful, — all outward
duties are cheerfully and regularly performed; but if there be a
Avound, a defect, a failing, in that which should first take in the spi-
ritual radical moisture, that should be communicated unto the whole,
the rest may for a season maintain their station and appearance, but
after a while profession will wither, fruits will decay, and the whole
be ready to die. Hence our Saviour lets us know, Matt. vi. 6, what
a man is in secret, in these private duties, that he is in the eyes of
God, and no more ; and one reason amongst others is, because they
have a more vigorous acting of unmixed grace than any other duties
whatever. In all or most particular duties, besides the influence that
they may have from carnal respects, which are many, and the ways
DECAY IX GRACE FROM THE PREVALENCE OF SIX. SOI
of their insinuation subtile and imperceptible, there is an alloy of
gifts, which sometimes even devours the pure gold of grace, which
should be the chief and principal in them. In these there is imme-
diate intercourse between God and that which is of himself in the
soul. If once sin, by its deceits and treacheries, prevail to take off
the soul from diligent attendance unto communion with God and
constancy in these duties, it will not fail to effect a declining in the
whole of a man's obedience. It hath made its entrance, and will
assuredly make good its progress.
[6.] Growing in notions of truth ivithout answerable practice is
another thing that indwelling sin makes use of to bring the souls of
believers unto a decay. The apostle tell us that " knowledge puffeth
up," 1 Cor. viii. 1. If it be alone, not improved in practice, it swells
men beyond a due proportion ; like a man that hath a dropsy, we are
not to expect that he hath strength to his bigness; like trees that are
continually running up a head, which keeps them from bearing fruit.
When once men have attained to this, that they can entertain and
receive evangelical truths in a new and more glorious light or more
clear discovery than formerly, or new manifestations of truth which
they knew not before, and please themselves in so doing, without
diligent endeavours to have the power of those truths and notions
upon their hearts, and their souls made conformable unto them, they
generally learn so to dispose of all truths formerly known, which were
sometimes inlaid in their hearts with more efficacy and power. This
hath proved, if not the ruin, yet the great impairing of many in these
da}"s of light wherein we live. By this means, from humble, close
walking, many have withered into an empty, ban-en, talking profes-
sion. All things almost have in a short season become alike unto
them ; — have they been true or false, so they might be debating of
them and disputing about them, all is well. This is food for sin; it
hatcheth, increaseth it, and is increased by it. A notable way it is for
the vanity that is in the mind to exert itself without a rebuke from
conscience. Whilst men are talking, and writing, and studying about
religion, and hearing preaching, it may be, with great delight, as
those in Ezek. xxxiii. 3'2, conscience, unless thoroughly awake and
circumspect, and furnished with spiritual wisdom and care, will be
very well pacified, and enter no rebukes or pleas against the way that
the soul is in. But yet all this may be nothing but the acting of that
natural vanity which lies in the mind, and is a principal part of the
sin we treat of. And generally this is so when men content them-
selves, as was said, with the notions of truth, without labouring after
an experience of the power of them in their hearts, and the bringing
forth the fruit of them in their lives, on which a decay must needs
ensue.
S02 THE NATURE AND POWER OF INDWELLING SIN.
[7.] Groivth in carnal wisdom is another help to sin in produc-
ing this sad effect. " Thy wisdom and thy knowledge," saith the
prophet, " it hath perverted thee/' Isa. xlvii. 10. So much as carnal
wisdom increaseth, so much faith decays. The proper work of it is
to teach a man to trust to and in himself; of faith, to trust wholly in
another. So it labours to destroy the whole work of faith, by causing
the soul to return into a deceiving fulness of its own. We have
woful examples of the prevalency of this principle of declension in
the days wherein we live. How many a poor, humble, broken-
hearted creature, who followed after God in simplicity and integrity
of spirit, have we seen, through the observation of the ways and
walkings of others, and closing with the temptations to craft and
subtlety which opportunities in the world have administered unto
them, come to be dipped in a worldly carnal frame, and 'utterly to
wither- in their profession! Many are so sullied hereby that they
are not known to be the men they were.
[8.] Some great sin lying long in the heart and conscience unre-
pented of, or not repented of as it ought, and as the matter requires,
furthers indwelling sin in this work. The great turn of the life of
David, whence his first ways carried the reputation, was in the har-
bouring his great sin in his conscience without suitable repentance.
It was otherwise, we know, with Peter, and he had another issue. A
great sin will certainly give a great turn to the life of a professor. If
it be well cured in the blood of Christ, with that humiliation which
the gospel requires, it often proves a means of more watchfulness,
fruitful ness, humility, and contentation, than ever before the soul
obtained. If it be neglected, it certainly hardens the heart, weakens
spiritual strength, enfeebles the soul, discouraging it unto all com-
munion with God, and is a notable principle of a general decay. So
David complains, Ps. xxxviii. 5, " My wounds stink and are corrupt
because of my foolishness." His present distemper was not so much
from his sin as his folly, — not so much from the wounds he had re-
ceived as from his neglect to make a timely application for their
cure. It is like a broken bone, which, being well set, leaves the place
stronger than before; if otherwise, makes the man a cripple all his
days. These things we do but briefly name, and sundry other ad-
vantages of the like nature that sin makes use of to produce this
effect might also be instanced in; but these may suffice unto our
present purpose. Whatever it useth, itself is still the principle; and
this is no small demonstration of its efficacy and power.
POWER OF SIN IN UNREGENERATE PERSONS. 303
CHAPTER XVI.
The strength of indwelling sin manifested from its power and effects in
persons unregenerate.
It is of the power and efficacy of indwelling sin, as it remains in
several degrees in believers, that we are treating. Now, I have else-
where showed that the nature and all the natural properties of it do
still remain in them ; though, therefore, we cannot prove directly what
is the strength of sin in them, from what its power is in those in
whom it is only checked and not at all weakened, yet may we, from
an observation thereof, caution believers of the real power of that
mortal enemy with whom they have to do.
If the plague do violently rage in one city, destroying multitudes,
and there be in another an infection of the same kind, which yet
arises not unto that height and fury there, by reason of the correc-
tion that it meets withal from a better air and remedies used; yet
a man may demonstrate unto the inhabitants the force and danger
of that infection got in among them by the effects that it hath and
doth produce among others, who have not the benefit of the preven-
tives and preservatives which they enjoy; which will both teach them
to value the means of their preservation, and be the more watchful
against the power of the infection that is among them. It is so in
this case. Believers may be taught what is the power and efficacy
of that plague of sin which is in and among them by the effects the
same plague produceth in and among others, who have not those cor-
rections of its poison and those preservatives from death which the
Lord Jesus Cmist hath furnished them withal.
Having, then, fixed on the demonstration of the power of sin from
the effects it doth produce, and having given a double instance hereof
in believers themselves, I shall now farther evidence the same truth
or pursue the same evidence of it, by showing somewhat of the power
that it acteth in them who are unregenerate, and so have not the
remedies against it which believers are furnished withal.
I shall not handle the whole power of sin in unregenerate persons,
which is a very large field, and not the business I have in hand ; but
only, by some few instances of its effects in them, intimate, as I said,
unto believers what they have to deal withal: —
1. It appears in the violence it offers to the nature of men, com-
pelling them unto sins fully contrary to all the principles of the rea-
sonable nature wherewith they are endued from God. Every creature
of God hath in its creation a law of operation implanted in it, which
is the rule of all that proceedeth from it, of all that it doth of its own
304 THE NATURE AND POWER OF INDWELLING SIN.
accord. So the fire ascends upwards, bodies that are weighty and
heavy descend, the water flows ; each according to the principles of
their nature, which give them the law of their operation. That which
hinders them in their operation is force and violence; as that which
hinders a stone from descending or the fire from going upwards.
That which forceth them to move contrary to the law of their nature,
as a stone to go upwards or the fire to descend, is in its kind the
Greatest violence, of which the degrees are endless. Now, that which
should take a great millstone and fling it upwards into the air, all
would acknowledge to be a matter of wonderful force, power, and
efficacy.
Man, also, hath his law of operation and working concreated with
him. And this may be considered two ways ; — either, first, as it is
common to him with other creatures; or as peculiar, with reference
unto that special end for which he was made. Some things are, I
say, in this law of nature common to man with other creatures; as
to nourish their young, to live quietly with them of the same kind
and race with them, — to seek and follow after that which is good for
them in that state and condition wherein they are created. These are
things which all brute living creatures have in the law of their nature,
as man also hath.
But, now, besides these things, man being created in an especial
manner to give glory to God by rational and moral obedience, and
so to obtain a reward in the enjoyment of him, there are many things
in the law of his creation that are peculiar to him, — as to love God
above all, to seek the enjoyment of him as his chiefest good and last
end, to inquire after his mind and will, and to yield obedience and
the like ; all which are part of the law of his nature.
Now, these things are not distinguished so, as thougM^a man might
perform the actions of the law of his nature, which are common to
him with other creatures, merely from the principles of his nature,
as they do ; but the law of his dependence upon God, and doing all
things in obedience unto him, passeth on them all also. He can
never be considered as a mere creature, but as a creature made for
the glory of God by rational, moral obedience, — rational, because by
him chosen, and performed with reason ; and moral, because regulated
by a law whereunto reason doth attend.
For instance, it is common to man with other creatures to take
care for the nourishing of his children, of the young, helpless ones
that receive their being by him. There is implanted in him, in the
principles of his nature, concreated with them, a love and care for
them ; so is it with other living creatures. Now, let other creatures
answer this instinct and inclination, and be not hardened against
them like the foolish ostrich, into whom God hath not implanted
POWER OF SIX IX UXREGENERATE PERSONS. 305
this natural wisdom, Job xxxix. 16, 17, they fully answer the law of
their creation. With man it is not so. It is not enough for him to
answer the instinct and secret impulse and inclination of his nature
and kind, as in the nourishing of his children; but he must do it
also in subjection to God, and obey him therein, and do it unto his
glory, — the law of moral obedience passing over all his whole being
and all his operations. But in these things lie, as it were, the whole
of a man, namely, in the things which are implanted in his nature
as a creature, common to him with all other living creatures, seconded
by the command or will of God, as he is a creature capable of yield-
ing moral obedience and doing all things for his glory.
That, then, which shall drive and compel a man to transgress this
law of his nature, — which is not only as to throw millstones upward,
to drive beasts from taking care of their young, to take from cattle
of the same kind the herding of themselves in quietness, but, more-
over, to cast off, what lies in him, his fundamental dependence on
God as a creature made to yield him obedience, — must needs be es-
teemed of great force and efficacy.
Now, this is frequently done by indwelling sin in persons unrege-
nerate. Let us take some few instances: —
(I.) There is nothing that is more deeply inlaid in the principles
of the natures of all living creatures, and so of man himself, than a
love unto and a care for the preservation and nourishing of their
young. Many brute creatures will die for them; some feed them
with their own flesh and blood; all deprive themselves of that food
which nature directs them to as their best,, to impart it to them, and
act in their behalf to the utmost of their power.
Now, such is the efficacy, power, and force of indwelling sin in
man, — an infection that the nature of other creatures knows nothing
of, — that in many it prevails to stop this fountain, to beat back the
stream of natural affections, to root up the principles of the law
of nature, and to drive them unto a neglect, a destruction of the
fruit of their own loins. Paul tells us of the old Gentiles that they
were aaro^yoi, Rom. i. 31, " without natural affection" That which
he aims at is that barbarous custom among the Romans, who ofttimes,
to spare the trouble in the education of their children, and to be at
liberty to satisfy their lusts, destroyed their own children from the
womb; so far did the strength of sin prevail to obliterate the law of
nature, and to repel the force and power of it.
Examples of this nature are common in all nations; amongst our-
selves, of women murdering their own children, through the deceit-
ful reasoning of sin. And herein sin turns the strong current of
nature, darkens all the light of God in the soul, controls all natural
principles, influenced with the power of the command and will of God.
VOL. YL 20
S06 THE NATURE AND POWER OF INDWELLING SIN.
But yet this evil hath, through the efficacy of sin, received a fearful
aggravation. Men have not only slain but cruelly sacrificed their chil-
dren to satisfy their lusts. The apostle reckons idolatry, and so, conse-
quently, all superstition, among the works of the flesh, Gal. v. 20 ;
that is, the fruit and product of indwelling sin. Now, from hence it
is that men have offered that horrid and unspeakable violence to the
law of nature mentioned. So the psalmist tells us, Ps. cvi. 37, 38.
The same is again mentioned, Ezek. xvi. 20, 21, and in sundry other
places. The whole manner of that abomination I have elsewhere
declared. For the present it may suffice to intimate that they took
their children and burnt them to ashes in a soft fire; the wicked
priests that assisted in the sacrifice affording them this relief, that they
made a noise and clamour that the vile wretches might not hear the
woful moans and cries of the poor, dying, tormented infants. I sup-
pose in this case we need no farther evidence. Naturalists can give
no rational account, they can only admire the secret force of that
little fish which, they say, will stop a ship in full sail in the midst of
the sea ; and we must acknowledge that it is beyond our power to
give an account of that secret force and unsearchable deceit that is
in that inbred traitor, sin, that can not only stop the course of nature,
when all the sails of it, that cany it forward, are so filled as they are
in that of affections to children, but also drive it backward with such
a violence and force as to cause men so to deal with their own chil-
dren as a good man would not be hired with any reward to deal
with his dog. And it may not be to the disadvantage of the best
to know and consider that they carry that about them and in them
which in others hath produced these effects.
(2.) The like may be spoken of all other sins against the prime dic-
tates of the law of nature, that mankind is or hath been stained and
defamed Withal, — murder of parents and children, of wives and hus-
bands, sodomy, incest, and the like enormities; in all which sin pre-
vails in men against the whole law of their being and dependence
upon God.
What [why?] should I reckon up the murders of Cain and Abel,
the treason of Judas, with their aggravations; or remind the filth and
viil'my of Nero, in whom sin seemed to design an instance of what it
could debase the nature of man unto? In a word, all the studied,
premeditated perjuries; all the designed, bloody revenges; all the
filth aud uncleanness; all the enmity to God and his ways that is in
the world, — is fruit growing from this root alone.
2. It evidences its efficacy in keeping men off from believing un-
der the dispensation of the gospel. This evidence must be a littl o
farther cleared : —
* Sec Lis vork entitled, " A Dissertation onDJTino Justice," chap. iv. vol. x.
POWER OF SIX IN UNREGENERATE PERSONS. £07
(1.) Under the dispensation of the gospel, there are but few that
do believe. So the preachers of it complain, Isa. liii. 1, " Who hath
believed our report?" which the apostle interprets of the paucity of
believers, John xii. 38. Our Saviour, Christ himself, tells us that
" many are called," — the word is preached unto many, — " but few are
chosen." And so the church complains of its number, Micah vii. 1.
Few there be who enter the narrow gate ; daily experience confirms
this woful observation. How many villages, parishes, yea, towns,
may we go unto where the gospel, it may be, hath been preached
many years, and perhaps scarce meet a true believer in them, and
one who shows forth the death of Christ in his conversation! In the
best places, and most eminent for profession, are not such persons
like the berries after the shaking of an olive-tree, — two or three
in the top of the upmost boughs, and four or five in the highest
branches?
(2.) There is proposed to men in the preaching of the gospel, as
motives unto believing, every thing in conjunction that severally
prevails with men to do whatever else they do in their lives. What-
ever any one doth with consideration, he doth it either because it is
reasonable and good for him so to do, or profitable and advantageous,
or pleasant, or, lastly, necessary for the avoidance of evil; whatever,
I say, men do with consideration, whether it be good or evil, whether
it be in the works of this life or in things that lead to another, they
do it from one or other of the reasons or motives mentioned. And,
God knows, ofttimes they are very poor and mean in then kind that
men are prevailed upon by. How often will men, for a very little
pleasure, a very little profit, be induced to do that which shall im-
bitter their lives and damn their souls ; and what industry will they
use to avoid that which they apprehend evil or grievous to them !
And any one of these is enough to oil the wheels of men's utmost
endeavours, and set men at work to the purpose.
But now all these things centre in the proposal of the gospel and
the command of believing; and every one of them in a kind that the
whole world can propose nothing like unto it : —
[1.] It is the most reasonable thing that can be jaroposed to the
understanding of a man, that he who, through his own default, hath
lost that way of bringing glory to God and saving his own soul (for
which ends he was made) that he was first placed in, should accept
of and embrace that other blessed, easy, safe, excellent wray for the
attaining of the ends mentioned, which God, in infinite grace, love,
mercy, wisdom, and righteousness, hath found out, and doth propose
unto him. And, —
[2.] It is the profitablest thing that a man can possibly be invited
unto, if there be any profit or benefit, any advantage, in the forgive-
808 THE NATURE AND POWER OF INDWELLING SIN.
ness of sins, in the love and favour of God, in a blessed immortality,
in eternal glory. And, —
[3.] It is most pleasant also. Surely it is a pleasant thing to be
brought out of darkness into light, — out of a dungeon unto a throne,
— from captivity and slavery to Satan and cursed lusts, to the glorious
liberty of the children of God, with a thousand heavenly sweetnesses
not now to be mentioned. And, —
[4.] It is surely necessary, and that not only from the command of
God, who hath the supreme authority over us, but also indispensably so
for the avoidance of eternal ruin of body and soul, Mark xvi. 16. It is
constantly proposed under these terms: " Believe, or you perish under
the weight of the wrath of the great God, and that for evermore/'
But now, notwithstanding that all these considerations are preached
unto men, and pressed upon them in the name of the great God
from day to day, from one year to another, yet, as was before ob-
served, very few there are who set their hearts unto them, so as to
embrace that which they lead unto. Tell men ten thousand times
that this is wisdom, yea, riches, — that all their profit lies in it, — that
they will assuredly and eternally perish, and that, it may be, within a
few hours, if they receive not the gospel ; assure them that it is their
only interest and concernment; let them know that God himself
speaks all this unto them ; — yet all is one, they regard it not, set not
their hearts unto it, but, as it were, plainly say, " We will have no-
thing to do with these things." They will rather perish in their lusts
than accept of mercy.
(3.) It is indwelling sin that both disenableth men unto and
hinders them from believing, and that alone. Blindness of mind,
stubbornness of the will, sensuality of the affections, all concur to
keep poor perishing souls at a distance from Christ. Men are made
blind by sin, and cannot see his excellencies; obstinate, and will not
lay hold of his righteousness; senseless, and take no notice of their
own eternal concernments.
Now, certainly that which can prevail with men wise, and sober,
and prudent in other things, to neglect and despise the love of God,
the blood of Christ, the eternal welfare of their own souls, upon
weak and worthless pretences, must be acknowledged to have an
astonishable force and efficacy accompanying it.
Whose heart, who hath once heard of the ways of God, can but
bleed to see poor souls eternally perishing under a thousand gracious
invitations to accept of mercy and pardon in the blood of Christ?
And can we but be astonished at the power of that principle from
whence it is that they run headlong to their own destruction? And
yet all this befalls them from the power and deceit of sin that
dwelleth in them.
POWER OF SIX IN UN REGENERATE PERSONS. S09
3. It is evident in their total apostasies. Many men not really
converted are much wrought upon by the word. The apostle tells us
that they do " clean escape from them that live in error," 2 Pet. ii. 18.
They separate themselves from idolatry and false worship, owning
and professing the truth: and they also escape the "pollutions of the
world/' verse 20 ; that is, " the corruption that is in the world through
lust/' as he expresseth it, chap. i. 4, — those filthy, corrupt, and unclean
ways which the men of the world, in the pursuit of their lusts, do
walk and live in. These they escape from, in the amendment of their
lives and ordering of their conversation according to the convictions
which they have from the word; for so he tells us, that all this is
brought about " through the knowledge of the Lord and Saviour
o o o
Jesus Christ/' — that is, by the preaching of the gospel. They are
so far wrought upon as to forsake all ways of false worship, to pro-
fess the truth, to reform their lives, and to walk answerable to the
convictions that are upon them.
By this means do they gain the reputation of professors : " They
have a name to live/' Rev. hi. 1, and are made "partakers" of some or
all of those privileges of the gospel that are numbered by the apostle,
Heb. vi. 4, 5.
It is not my present business to show how far or wherein a man
may be effectually wrought upon by the word, and yet not be really
wrought over to close with Christ, or what may be the utmost bounds
and limits of a common work of grace upon unregenerate men. It
is on all hands confessed that it may be carried on so far that it is
very difficult to discern between its effects and productions and those
of that grace which is special and saving.
But now, notwithstanding all this, we see many of these daily fall
off from God, utterly and wickedly; some into debauchery and un-
cleanness, some to worldliness and covetousness, some to be perse-
cutors of the saints, — all to the perdition of their own souls. How
this comes about the apostle declares in that place mentioned. " They
are," saith he, " entangled again," To entice and entangle, as I have
showed before from James i. 14, 15, is the proper work of indwelling
sin; it is that alone which entangles the soul, as the apostle speaks,
2 Pet. ii. 18, 20. They are allured from their whole profession into
cursed apostasy through the lusts of the flesh.
It prevails upon them, through its deceit and power, to an utter re-
linquishment of their profession and their whole engagement unto.
God. And this several ways evinces the greatness of its strength
and efficacy: —
(1.) In that it giveth stop or control unto that exceeding greatness
ofpoiver which is put forth in the word in their conviction and re-
formation. We see it by experience that men are not easily wrought
S10 THE NATURE AND POWER OF INDWELLING SIN.
upon by the word ; the most of men can live under the dispensation
of it all the days of their lives, and continue as senseless and stupid
as the seats they sit upon, or the flint in the rock of stone. Mighty
difficulties and prejudices must be conquered, great strokes must be
given to the conscience, before this can be brought about. It is as
the stopping of a river in his course, and turning his streams another
way; the hindering of a stone in his falling downwards; or the turn-
ing away of the wild ass, when furiously set to pursue her way, as the
prophet speaks, Jer. ii. 24. To turn men from their corrupt ways,
sins, and pleasures; to make them pray, fast, hear, and do many
things contrary to the principle of flesh, which is secretly predomi-
nant in them, willingly and gladly; to cause them to profess Christ
and the gospel, it may be under some trials and reproaches; to give
them light to see into sundry mysteries, and gifts for the discharge of
sundry duties; to make dead, blind, senseless men to walk, and talk,
and do all the outward offices and duties of living and healthy men,
with the like attendancies of conviction and reformation, are the effects
and products of mighty power and strength. Indeed, the power that
the Holy Ghost puts forth by the word, in the staggering and convic-
tion of sinners, in the wakening of their consciences, the enlightening
of their minds, the changing of their affections, the awing of their
hearts, the reforming of their lives and compelling them to duties, is
inexpressible.
But now unto all these is there check and control given by in-
dwelling sin. It prevails against this whole work of the Spirit by
the word, with all the advantages of providential dispensations, in
afflictions and mercies, wherewith it is attended. When sin is once
enraged, all these things become but like the withes and cords where-
with Samson was bound before his head was shaven. Cry but to it,
" The Philistines are upon thee ; there is a subtle, a suitable tempta-
tion ; now show thy strength and efficacy," — all these things become
like tow that has smelt the fire; conscience is stifled, reputation in
the church of God despised, light supplanted, the impressions of the
word cast off, convictions digested, heaven and hell are despised:
sin makes its way through all, and utterly turns the soul from the
good and right ways of God. Sometimes it doth this subtilely, by
imjierceptible degrees, taking off all force of former impressions from
the Spirit by the word, sullying conscience by degrees, hardening the
heart, and making sensual the affections by various workings, that the
poor backslider in heart scarce knows what he is doing, until he be
come to the very bottom of all impiety, profaneness, and enmity
against God. Sometimes, falling in conjunction with some vigorous
temptation, it suddenly and at once plunges the soul into a course
of alienation from God and the profession of his ways.
POWER OF SIN IN UNPwEGENERATE PERSONS. Sll
(2.) It takes them off from those hopes of heaven which, upon
their convictions, obedience, and temporary faitb or believing, they
had attained. There is a general hope of heaven, or at least of the
escaping of hell, of an untroublesome immortality, in the most sottish
and stupid souls in the world, who, either by tradition or instruction
from the word, are persuaded that there is another state of things to
come after this life ; but it is, in unconvinced, unenlightened persons,
a dull, senseless, unaffecting thing, that hath no other hold upon them
nor power in them but only to keep them free from the trouble and
perplexity of contrary thoughts and apprehensions. The matter is
otherwise with them who by the word are so wrought upon as we
have before declared ; their hope of heaven and a blessed immortality
is ofttimes accompanied with great joys and exultations, and is a relief
unto them under and against the worst of their fears and trials. It
is such as they would not part withal for all the world ; and upon all
occasions they retreat in their minds unto it for comfort and relief.
Now, all this by the power of sin are they prevailed withal to forego.
Let heaven go if it will, a blessed immortality with the enjoyment of
God himself, sin must be served, and provision made to fulfil the lusts
thereof.
If a man, in the things of this world, had such a hope of a large
inheritance, of a kingdom, as wherein he is satisfied that it will not
fail him, but that in the issue he shall surely enjoy it, and lead a
happy and a glorious life in the possession of it many days; if one
should go to him and tell him, " It is true, the kingdom you look for
is an ample and honourable dominion, full of all good things desir-
able, and you may attain it; but come, cast away all hopes and ex-
pectations of it, and come join with me in the service and slavery of
such or such an oppressing tyrant;" — you will easily grant he must
have some strange bewitching power with him, that should prevail
with a man in his wits to follow his advice. Yet thus it is, and much
more so, in the case we have in hand. Sin itself cannot deny but
that the kingdom of heaven, which the soul is in hope and expecta-
tion of, is glorious and excellent, nor doth it go about to convince him
that his thoughts of it are vain and such as will deceive him, but
plainly prevails with him to cast away his hopes, to despise his king-
dom that he was in expectation of, and that upon no other motive
but that he may serve some worldly, cruel, or filthy and sensual
lust Certainly, here lies a secret efficacy, whose depths cannot be
fathomed.
(3.) The apostle manifests the power of the entanglements ot sin
in and upon apostates, in that it turns them off from the way of
righteousness after they Jtave known it, 2 Pet ii. 21. It will be
found at the last day an evil thing and a bitter that men live all
312 THE NATURE AND POWER OF INDWELLING SIN.
their days in the service of sin, self, and the world, refusing to make
any trial of the ways of God, whereunto they are invited. Though they
have no experience of their excellency, beauty, pleasantness, safety;
yet, having evidence brought unto them from God himself that they
are so, the refusal of them will, I say, be bitterness in the latter end.
But their condition is yet far worse, who, as the apostle speaks, "having
known the way of righteousness," are by the power of indwelling sin
" turned aside from the holy commandment/' To leave God for the
devil, after a man hath made some trial of him and his service, — •
heaven for hell, after a man hath had some cheering, refreshing
thoughts of it, — the fellowship of the saints for an ale-house or a
brothel-house, after a man hath been admitted unto their communion,
and tasted of the pleasantness of it; to leave walking in pure, clear,
straight paths, to wallow in mire, draughts and filth ; — this will be for
a lamentation: yet this doth sin prevail upon apostates unto; and
that against all their light, conviction, experiences, professions, en-
gagements, or whatever may be strong upon them to keep them up
to the known ways of righteousness.
(4.) It evinces its strength in them by prevailing with them unto
a total renunciation of God as revealed in Christ, and the power of
all gospel truth, — in the sin against the Holy Ghost. I do not now
precisely determine what is the sin against the Holy Ghost, nor
wherein it doth consist. There are different apprehensions of it. All
agree in this, that by it an end is put to all dealings hetiveen God
and man in a way of grace. It is a sin unto death. And this doth
the hardness and blindness of many men's hearts bring them to; they
are by them at length set out of the reach of mercy. They choose
to have no more to do with God ; and God swears that they shall
never enter into his rest: so sin brings forth death. A man by it
is brought to renounce the end for which he was made, wilfully to
reject the means of his coming to the enjoyment of God, to provoke
him to his face, and so to perish in his rebellion.
I have not mentioned these things as though I hoped by them to
set out to the full the power of indwelling sin in unregenerate men ;
only by a few instances I thought to give a glimpse of it. He that
would have a fuller view of it had need only to open his eyes, to take
a little view of that wickedness which reigneth, yea, rageth all the
world over. Let him consider the prevailing flood of the things •
mentioned by Paul to be " the fruits of the flesh," Gal. v. 19-21, —
that is, among the sons of men, in all places, nations, cities, towns,
parishes; and then let him add thereunto but this one consideration,
that the world, which is full of the steam, filth, and blood of these
abominations, as to their outward actings of them, is a pleasant
garden, a paradise, compared to the heart of man, wherein they are
POWER OF SIM IX RESISTING THE LAW. SI 3
all conceived, and hourly millions of more vile abominations, which,
being stifled in the womb by some of the ways before insisted on,
they are never able to bring forth to light; — let a man, I say, using
the law for his light and rule, take this course, and if he have any
spiritual discerning, he may quickly attain satisfaction in this matter.
And I showed in the entrance of this discourse how this considera-
tion doth fully confirm the truth proposed
CHAPTER XVII.
The strength of sin evidenced from its resistance unto the power of the law.
The measure of the strength of any person or defenced city may
be well taken from the opposition that they are able to withstand
and not be prevailed against. If we hear of a city that has endured
a long siege from a potent enemy, and yet is not taken or conquered,
whose walls have endured great batteries and are not demolished,
though we have never seen the place, yet we conclude it strong, if
not impregnable.
And this consideration will also evidence the power and strength
of indwelling sin. It is able to hold out, and not only to live, but
also to" secure its reign and dominion, against very strong opposition
that is made to it.
I shall instance only in the opposition that is made unto it by the
law, which is ofttimes great and terrible, always fruitless; all its as-
saults are borne by it, and it is not prevailed against. There are
sundry things wTherein the law opposeth itself to sin, and the power
of it ; as, —
1. It discovers it. Sin in the soul is like a secret hectical dis-
temper in the body, — its being unknown and unperceived is one great
means of its prevalency; or as traitors in a civil state,— whilst they
lie hid, they vigorously carry on their design. The greatest part of
men in the world know nothing of this sickness, yea, death of their
souls. Though they have been taught somewhat of the doctrine
of it, yet they know nothing of its power. They know it not so as
to deal with it as their mortal enemy; as a man, whatever he be
told, cannot be said to know that he hath a hectical fever, if he love
his life, and set not himself to stop its progress.
This, then, the law doth, — it discovers this enemy; it convinceth
the soul that there is such a traitor harbouring in its bosom : Rom.
vii 7, " I had not known sin, but by the law: for I had not known
oil THE STATURE AND POWER OP INDWELLING SIN.
lust, except the law had said, Thou shalt not covet." " I had not
known it;" that is, fully, clearly, distinctly. Conscience will some-
what tumultuate about it; but a man cannot know it clearly and
distinctly from thence. It gives a man such a sight of it as the blind
man had in the gospel upon the first touch of his eyes : " He saw
men like trees walking," — obscurely, confusedly. But when the law
comes, that gives the soul a distinct sight of this indwelling sin-
Again, " I had not known it;" that is, the depths of it, the root, the
habitual inclination of my nature to sin, which is here called "lust,"
as it is by James, chap. i. 14. "I had not known it," or not known
it to be sin, " but by the law." This, then, the law doth, — it draws out
this traitor from secret lurking places, the intimate recesses of the
soul. A man, when the law comes, is no more ignorant of his enemy.
If he will now perish by him, it is openly and knowingly ; he cannot
but say that the law warned him of him, discovered him unto him,
yea, and raised a concourse about him in the soul of various affec-
tions, as an officer doth that discovers a thief or robber, calling out
for assistance to apprehend him,
2. The law not only discovers sin, but discovers it to be a very bad
inmate, dangerous, yea, pernicious to the soul: Rom. vii. 13, "Was
then that which is good," — that is, the law, — "made death unto me?
God forbid. But sin, that it might appear sin, working death in me
by that which is good ; that sin by the commandment might become
exceeding sinful." There are many things in this verse wherein we
are not at present concerned : that which I only aim at is the mani-
festation of sin by the law, — it appears to be sin; and the manifesta-
tion of it in its own colours, — it appears to be exceeding sinful. The
law gives the soul to know the filth and guilt of this indwelling sin,
-—how great they are, how vile it is, what an abomination, what an
enmity to God, how hated of him. The soul shall never more look
upon it as a small matter, what thoughts soever it had of it before,
whereby it is greatly surprised.
As a man that finds himself somewhat distempered, sending for a
physician of skill, when he comes requires his judgment of his dis-
temper; he, considering his condition, tells him, "Alas! I am sorry
for you ; the case is far otherwise with you than you imagine : your
disease is mortal, and it hath proceeded so far, pressing upon your
spirits and infecting the whole mass of your blood, that I doubt, un-
less most effectual remedies be used, you will live but a very few
hours." So it is in this case. A man may have some trouble in his
mind and conscience about indwelling sin ; he finds all not so well as
it should be with him, more from the effects of sin and its continual
■ nations than the nature of it, which he hopes to wrestle withal
But now, when the law comes, that lets the soul know that its dis-
POWER OF STNT IX RESISTING THE LAW. 215
ease is deadly and mortal, that it is exceeding sinful, as being the
root and cause of all his alienation from God ; and thus also the law
proceeds against it.
3. The law judgeth the person, or lets the sinner plainly know what
he is to expect upon the account of this sin. This is the law's pro-
per work ; its discovering property is but preparative to its judging.
The law is itself when it is in the throne. Here it minceth not the
matter with sinners, as we use to do one with another, but tells him
plainly, " 'Thou' art the 'man' in whom this exceeding sinful sin doth
dwell, and you must answer for the guilt of it." And this, methinks,
if any thing, should rouse up a man to set himself in opposition to
it, yea, utterly to destroy it. The law lets him know that upon the
account of this sin he is obnoxious to the curse and wrath of the
great God against him; yea, pronounceth the sentence of everlasting
condemnation upon him upon that account. " Abide in this state and
perish/' is its language. It leaves not the soul without this warning
in this world, and will leave it without excuse on that account in the
world to come.
4. The law so follows on its sentence, that it disquiets and
affrights the soul, and suffers it not to enjoy the least rest or quiet-
ness in harbouring its sinful inmate. Whenever the soul hath in-
dulged to its commands, made provision for it, immediately the law
flies upon it with the wrath and terror of the Lord, makes it quake
and tremble. It shall have no rest, but is like a poor beast that hath
a deadly arrow sticking in its sides, that makes it restless wherever it
is and whatever it doth.
5. The law stays not here, but also it slays the soul, Rom. vii. 9 ;
that is, by its conviction of the nature, power, and desert of this
indwelling sin, it deprives him in whom it is of all that life of self-
righteousness and hope which formerly he sustained himself withal,
— it leaves him as a poor, dead, helpless, hopeless creature ; and all
this in the pursuit of that opposition that it makes against this sir-
May we not now expect that the power of it will be quelled and its
strength broken, — that it will die away before these strokes of the
law of God? But the troth is, such is its power and strength, that it
is quite otherwise. Like him whom the poets feign to be born of
the earth, when one thought to slay him by casting him on the
ground, by every fall he recovered new strength, and was more vigor-
ous than formerly; so is it with all the falls and repulses that are
given to indwelling sin by the law : for, —
(1 .) It is not conquered. A conquest infers two things in respect
of the conquered, — first, loss of dominion; and, secondly, loss of
strength. Whenever any one is conquered he is despoiled of both
these; he loses both his authority and his power. So the strong
316 THE NATURE AND POWER OF INDWELLING SIN.
man armed, being prevailed against, he is bound and his goods are
spoiled. But now neither of these befalls indwelling sin by the as-
saults of the law. It loseth not one jot of its dominion nor strength
by all the blows that are given unto it. The law cannot do this
thing, Rom. viii. 3 ; it cannot deprive sin of its power and dominion,
for he that " is under the law is also under sin;" — that is, whatever
power the law gets upon the conscience of a man, so that he fear to
sin, lest the sentence and curse of it should befall him, yet sin still
reigns and rules in his heart. Therefore saith the apostle, Rom.
vi. 14, " Sin shall not have dominion over you: for ye are not under
the law, but under grace ;" intimating plainly, that though a person
be in never so much subjection to the authority of the law, yet that
will not exempt and acquit him from the dominion of sin. Yea, the
law, by all its work upon the soul, instead of freeing and acquitting
it from the reign of sin and bondage unto it, doth accidentally greatly
increase its misery and bondage, as the sentence of the judge on
the bench against a malefactor adds to his misery. The soul is
under the dominion of sin, and, it may be, abides in its woful condi-
tion in much security, fearing neither sin nor judgment. The law
setting upon him in this condition, by all the ways fore mentioned,
brings him into great trouble and perplexity, fear and terror, but
delivers him not at all. So that it is with the soul as it was with
the Israelites when Moses had delivered his message unto Pharaoh;
they were so far from getting liberty by it that their bondage was
increased, and " they found that they were in a very evil case,"
Exod. v. 19. Yea, and we shall see that sin doth like Pharaoh;
finding its rule disturbed, it grows more outrageously oppressive, and
doubles the bondage of their souk This is not, then, the work of
the law, to destroy sin, or deprive it of that dominion which it hath
by nature. Nor doth it, by all these strokes of the law, lose any
thing of its strength ; it continues both its authority and its force ; it
is neither destroyed nor weakened; yea, —
(2.) It is so far from being conquered that it is only enraged.
The whole work of the law doth only provoke and enrage sin, and
cause it, as it hath opportunity, to put out its strength with more
power, and vigour, and force than formerly. This the apostle shows
at large, Rom. vii. 9-13.
But you will say, " Do we not see it by experience, that many are
wrought upon by the preaching of the law to a relinquishment of
many sins and amendment of their lives, and to a great contending
against the eruptions of those other corruptions which they cannot
yet mortify? And it cannot be denied but that great is the power
and efficacy of the law when preached and applied to the conscience
in a due manner." I answer, —
POWER OF SIN IN RESISTING THE LAW. SI 7
[1.] It is acknowledged that very great and effectual is the power
of the law of God. Great are the effects that are wrought by it, and
it shall surely accomplish every end for which of God it is appointed.
But yet the subduing of sin is none of its work, — it is not designed
of God unto that purpose; and therefore it is no dishonour if it
cannot do that which is not its proper work, Rom. viii. 3.
[2.] Whatever effects it have upon some, yet we see that in the
most, such is the power and pre valency of sin, that it takes no im-
pression at all upon them. May you not see everywhere men living
many years in congregations where the law is powerfully preached,
and applied unto the consciences as to all the ends and purposes for
which the Lord is pleased to make use of it, and not once be moved
by it, — that receive no more impression from the stroke of it than
blows with a straw would give to an adamant? They are neither
convinced by it, nor terrified, nor awed, nor instructed ; but continue
deaf, ignorant, senseless, secure, as if they had never been told of the
guilt of sin or terror of the Lord. Such as these are congregations
full of, who proclaim the triumphing power of sin over the dispensa-
tion of the law.
[3.] When any of the effects mentioned are wrought, it is not from
the power of the letter of the law, but from the actual efficacy of the
Spirit of God putting forth his virtue and power for that end and
purpose; and we deny not but that the Spirit of the Lord is able to
restrain and quell the power of lust when he pleaseth, and some ways
whereby he is pleased so to do we have formerly considered. But, —
[4.] Notwithstanding all that may be observed of the power of the
law upon the souls of men, yet it is most evident that lust is not
conquered, not subdued, nor mortified by it; for, — ■
1st. Though the course of sin may be repelled for a season by the
dispensation of the law, yet the spring and fountain of it is not dried
up thereby. Though it withdraws and hides itself for a season, it is,
as I have elsewhere showed, but to shift out of a storm, and then to
return again. As a traveller, in his way meeting with a violent
storm of thunder and rain, immediately turns out of his way to some
house or tree for his shelter, but yet this causeth him not to give
over his journey, — so soon as the storm is over he returns to his way
and progress again; so it is with men in bondage unto sin. They
are in a course of pursuing their lusts ; the law meets with them in
a storm of thunder and lightning from heaven, terrifies and hinders
them in their way. This turns them for a season out of their course ;
they will run to prayer or amendment of life, for some shelter
from the storm of wrath which is feared coming upon their con-
sciences. But is their course stopped? are their principles altered?
Not at all ; so soon as the storm is over, [so] that they begin to wear
SIS THE NATURE AND J?OWER OF INDWELLING SIN.
out that sense and the terror that was upon them, they return to
their former course in the service of sin again. This was the state
with Pharaoh once and again.
Idly. In such seasons sin is not conquered, but diverted. When
it seems to fall under the power of the law, indeed it is only turned
into a new channel ; it is not dried up. If you go and set a dam
against the streams of a river, so that you suffer no water to pass in the
old course and channel, but it breaks out another way, and turns all
its streams in a new course, you will not say you have dried up that
river, though some that come and look into the old channel may
think, perhaps, that the waters are utterly gone. So is it in this
case. The streams of sin, it may be, run in open sensuality and pro-
faneness, in drunkenness and viciousness ; the preaching of the law
sets a dam against these courses, — conscience is terrified, and the man
dares not walk in the ways wherein he hath been formerly engaged.
His companions in sin, not finding him in his old ways, begin to
laugh at him, as one that is converted and growing precise; pro-
fessors themselves begin to be persuaded that the work of God is
upon his heart, because they see his old streams dried up : but if
there have been only a work of the law upon him, there is a dam
put to his course, but the spring of sin is not dried up, only the
streams of it are turned another way. It may be the man is fallen
upon other more secret or more spiritual sins ; or if he be beat from
them also, the whole strength of lust and sin will- take up its resi-
dence in self-righteousness, and pour out thereby as filthy streams as
in any other way whatever. So that notwithstanding the whole
work of the law upon the souls of men, indwelling sin will keep
alive in them still: which is another evidence of its great power and
strength.
I shall yet touch upon some other evidences of the same truth
that I have under consideration ; but I shall be brief in them.
1. In the next place, then, the great endeavours of men ignorant
of the righteousness of Christ, for the subduing and mortifying of
sin, which are all fruitless, do evidence the great strength and power
of it.
Men who have no strength against sin may yet be made sensible
of the strength of sin. The way whereby, for the most part, they
come to that knowledge is by some previous sense that they have of
the guilt of sin. This men have by the light of their consciences;
they cannot avoid it. This is not a thing in their choice; whether
they will or no, they cannot but know sin to be evil, and that such
an evil that renders them obnoxious to the judgment of God. This
galls fclbe minds and consciences of some so fur as that they are kept
in awe, and dare not sin as they would. Being awed with a sense of
POWER OF SIX IX RESISTIXG THE LAW. 319
the guilt of sin and the terror of the Lord, men begin to endeavour
to abstain from sin, at least from such sins as they have been most
terrified about. Whilst they have this design in hand, the strength and
power of sin begins to discover itself unto them.- They begin to find
that there is something in them that is not in their own power ; for,
notwithstanding their resolutions and purposes, they sin still, and
that so, or in such a manner, as that their consciences inform them
that they must therefore perish eternally. This puts them on self-
endeavours to suppress the eruption of sin, because they cannot be
quiet unless so they do, nor have any rest or peace within. Now, being
ignorant of that only way whereby sin is to be mortified, — that is, by
the Spirit of Christ, — they fix on many ways in their own strength
to suppress it, if not to slay it ; as being ignorant of that only way
whereby consciences burdened with the guilt of sin may be pacified,
— that is, by the blood of Christ,— they endeavour, by many other
ways, to accomplish that end in vain : for no man, by any self-
endeavours, can obtain peace with God.
Some of the ways whereby they endeavour to suppress the power
of sin, which casts them into an unquiet condition, and their insuf-
ficiency for that end, we must look into : —
(1.) They will promise and bind themselves by vows from those
sins which they have been most liable unto, and so have been most
perplexed withal. The psalmist shows this to be one great engine
whereby false and hypocritical persons do endeavour to extricate and
deliver themselves out of trouble and perplexity. They make pro-
mises to God, which he calls flattering him with the mouth, Ps. lxxviii.
36. So is it in this case. Being freshly galled with the guilt of any
sin, that, by the power of their temptations, they, it may be, have
frequently been overtaken in, they vow and promise that, at least
for some such space of time as they will limit, they will not commit
that sin again; and this course of proceeding is prescribed unto them
by some who pretend to direct their consciences in this duty. Con-
science of this now makes them watch over themselves as to the out-
ward act of the sin that they are galled with ; and so it hath one of
these two effects, — for either they do abstain from it for the time they
have prefixed, or they do not. If they do not, as seldom they do,
especially if it be a sin that hath a peculiar root in their nature and
constitution, and is improved by custom into a habit, if any suitable
temptation be presented unto them, their sin is increased, and there-
with their terror, and they are wofully discouraged in making any
opposition to sin; and therefore, for the most part, after one or two
vain attempts, or more, it may be, knowing no other way to mortify
sin but this of vowing against it, and keeping of that vow in their
own strength, they give over all contests, and become wholly the sei-
820 THE NATUEE AND POWER OF INDWELLING SIN.
vants of sin, being bounded only by outward considerations, without
any serious endeavours for a recovery. Or, secondly, suppose that
they have success in their resolutions, and do abstain from actual sins
their appointed season, commonly one of these two things ensues, —
either they think that they have well discharged their duty, and so
may a little now, at least for a season, indulge to their corruptions
and lusts, and so are entangled again in the same snares of sin as
formerly; or else they reckon that their vow and promise hath pre-
served them, and so sacrifice to their own net and drag, setting up a
righteousness of their own against the grace of God, — which is so far
from weakening indwelling sin, that it strengthens it in the root and
principle, that it may hereafter reign in the soul in security. Or, at
the most, the best success that can be imagined unto this way of
dealing with sin is but the restraining of some outward eruptions of
it, which tends nothing to the weakening of its power; and therefore
such persons, by all their endeavours, are very far from being freed
from the inward toiling, burning, disquieting, perplexing power of
sin. And this is the state of most men that are kept in bondage
under the power of conviction. Hell, death, and the wrath of God,
are continually presented unto their consciences; this makes them
labour with all their strength against that in sin which most enrageth
their consciences and most increaseth their fears, — that is, the actual
eruption of it: for, for the most part, while they are freed from that
they are safe, though, in the meantime, sin lie tumultuating in and
defiling of the heart continually. As with running sores, outward
repelling medicines may skin them over, and hinder their corruption
from coming forth, but the issue of them is, that they cause them to
fester inwardly, and so prove, though it may be not so noisome and
offensive as they were before, yet far more dangerous : so is it with
this repelling of the power of corruption by men's vows and promises
against it, — external eruptions are, it may be, restrained for a season,
but the inward root and principle is not weakened in the least. And
most commonly this is the issue of this way : — that sin, having gotten
more strength, and being enraged by its restraint, breaks all its
bounds, and captivates the soul unto all filthy abominations; which
is the principle, as was before observed, of most of the visible apos-
tasies which we have in the world, 2 Pet. ii. 19, 20.
The Holy Ghost compares sinners, because of the odious, fierce,
poisonous nature of this indwelling sin, unto lions, bears, and asps,
Isa. xi. 6-9. Now, this is the excellency of gospel grace, that it
changes the nature and inward principles of these otherwise passion-
ate and untamed beasts, making the wolf as the kid, the lion as the
lamb, and the bear as the cow. When this is effected, they may
Bafely be trusted in,— " a little child may lead them." But these self-
POWER OF SIN IN RESISTING THE LAW. 321
endeavours do not at all change the nature, but restrain their out-
ward violence. He that takes a lion or a wolf and shuts him up from
ravening, whilst yet his inward violence remains, may well expect
that at one time or other they will break their bonds, and fall to
their former ways of rapine and violence. However, shutting them
up doth not, as we see, change their natures, but only restrain their
rage from doing open spoiL So it is in this case: it is grace alone
that changeth the heart and takes away that poison and fierceness
that is in them by nature ; men's self-endeavours do but coerce them
as to some outward eruptions. But, —
(2.) Beyond bare vows and promises, with some watchfulness to
observe them in a rational use of ordinary means, men have put, and
some do yet pilt, themselves on extraordinary ways of mortifying
sin. This is the foundation of all that hath a show of wisdom and
religion in the Papacy: their hours of prayer, fastings; their immuring
and cloistering themselves ; their pilgrimages, penances, and self-
torturing discipline, — spring all from this root. I shall not speak of
the innumerable evils that have attended these self-invented ways of
mortification, and how they all of them have been turned into means,
occasions, and advantages of sinning ; nor of the horrible hypocrisy
which evidently cleaves unto the most of their observers ; nor of that
superstition which gives life to them all, being a thing rivetted in the
natures of some and their constitutions, fixed on others by inveterate
prejudices, and the same by others taken up for secular advantages.
But I will suppose the best that can be made of it, and it will be
found to be a self-invented design of men ignorant of the righteous-
ness of God, to give a check to this power of indwelling sin whereof
we speak. And it is almost incredible what fearful self-macerations
and horrible sufferings this design hath carried- men out unto; and,
undoubtedly, their blind zeal and superstition will rise in judgment
and condemn the horrible sloth and negligence of the most of them
to whom the Lord hath granted the saving light of the gospel. But
what is the end of these things ? The apostle, in brief, gives us an
account, Rom. ix. 31, 32. They attain not the righteousness aimed
at ; they come not up unto a conformity to the law : sin is not
mortified, no, nor the power of it weakened ; but what it loses in
sensual, in carnal pleasures, it takes up with great advantage in
blindness, darkness, superstition, self-righteousness, and soul-pride,
contempt of the gospel and the righteousness of it, and reigns no
less than in the most profligate sinners in the world.
2. The strength, efficacy, and power of this law of sin may be
farther evidenced from its life and in-being in the soul, notwith-
standing the wound that is given unto it in the first conversion of
the soul to God; and in the continual opposition that is made unto
VOL. VL 21
322 THE NATURE AND POWER OF INDWELLING SIN.
it by grace. But this is the subject and design of another endea-
vour.
It may now be expected that we should here add the especial
uses of all this discovery that hath been made of the power, deceit,
prevalence/, and success of this great adversary of our souls. But
as for what concerns that humility, self-abasement, watchfulness,
diligence, and application unto the Lord Christ for relief, which will
become those who find in themselves, by experience, the power of
this law of sin, [these] have been occasionally mentioned and incul-
cated through the whole preceding discourse ; so, for what concerns
the actual mortification of it, I shall only recommend unto the reader,
for his direction, another small treatise, written long since, unto that
purpose, which I suppose he may do well to consider together with
this, if he find these things to be his concernment.
" To the only wise God our Saviour, be glory and majesty, domi-
nion and power, both now and ever. Amen/'
PRACTICAL EXPOSITION UPON PSALM CXXX. ;
THE NATURE OF THE FORGIVENESS OF SIN IS DECLARED ; THE TRUTH AND REALITY
OF IT ASSERTED; AND THE CASE OF A SOUL DISTRESSED WITH THE GUILT
OF SIN, AND RELIEVED BY A DISCOVERY OF FORGIVENESS WITH
GOD, IS AT LARGE DISCOURSED.
' Search the Scriptures."— Jon* v. 33s.
/-. .primatur,
Rob. Grove, E. P. Humph.
Cctob. 12, Dom. Episc. Loud, a Sac
1668. Doui.
PREFATORY NOTE.
The circumstances in which this Exposition of Psalm cxxx. originated are peculiarly in-
teresting. Dr Owen himself, in a statement made to Mr Richard Davis, who ultimately
became pastor of a church in Rowel, Northamptonshire, explains the occasion which led
him to a very careful examination of the fourth verse in the psalm. Mr Davis, being
under religious impressions, had sought a conference with Owen. In the course of the
conversation, Dr Owen put the question, " Young man, pray in what manner do you
think to go to God ?" " Through the Mediator, sir," answered Mr Davis. " That is
easily said," replied the Doctor, " but 1 assure you it is another thing to go to God
through the Mediator than many who make use of the expression are aware of. I
myself preached Christ," he continued, " some years, when I had but very little, if any,
experimental acquaintance with access to God through Christ ; until the Lord was
pleased to visit me with sore affliction, whereby I was brought to the mouth of the grave,
and under which my soul was oppressed with horror and darkness; but God graciously
relieved my spirit by a powerful application of Psalm cxxx. 4, ' But there is forgiveness
with thee, that thou mayest be feared ; ' from whence 1 received special instruction,
peace, and comfort, in drawing near to God through the Mediator, and preached there-
upon immediately after my recovery." The incident to which he refers had occur-
red at an early period in his public life ; and it is probable this Exposition is the sub-
stance of the discourses which he preached on his recovery from affliction, under the
influence of enlivened faith in the mediation of Christ. We cannot wonder that the
particular verse which had proved to Owen a spring of refreshment in a weary place,
should receive prominent and prolonged consideration in this work. The exposition of
it constitutes nearly three-fourths of the whole treatise. These facts, moreover, account
for its prevailing character. It is hardly a specimen of pure commentary, so much as
a series of discourses, with the verses of the psalm, and more especially the fourth verse,
as the texts selected. The charge of prolixity and diffuseness, urged against this work,
applies only if it be tried by the rules according to which we estimate the merits of a
commentary. There are, for example, thirteen separate facts and arguments, illustra-
tive of the great doctrine that there is forgiveness with God, each opening up very pre-
cious mines of thought and inquiry, but all of them out of place, at least in the length
to which they extend, if viewed simply as the exposition of a verse. The reader bent on
his own edification, rather than on judging of the work by the standard of a very rigid
criticism, not unthankful for what of commentary proper it contains, will be happy that
the author took a course leaving him free to indulge in that teeming opulence of evan-
gelical illustration, and frequency of awakening appeals, which impart a distinctive
character and peculiar interest to the work.
The original imprimatur of the volume bears date 16G8; and such, according to all
authorities, was the year in which it first appeared. "We have seen an edition printed
in 1669, and another printed in 1680. The latter must correspond with, and must
have been printed from the first edition, for it contains some sentences quite obscure
and incomplete, which are corrected in the edition of 1669. It is singular, also, that
every modern reprint should embody the inaccuracies of the first edition. — Ed.
TO THE READER.
Christian Reader,
The ensuing exposition and discourses are intended for the benefit of those whose
spiritual state and condition is represented in the psalm here explained. That
these are not a few, that they are many, yea, that to some part or parts of it they
are all who believe, both the Scriptures and their own experience will bear testi-
mony. Some of them, it may be, will inquire into and after their own concern-
ments, as they are here declared. To be serviceable to their faith, peace, and
spiritual consolation hath been the whole of my design. If they meet with any
discovery of truth, anv due application of it to their consciences, any declaration
of the sense and mind of the Holy Ghost in the Scriptures, suitable unto their
condition and useful to their edification, much of my end and purpose is obtained.
I know some there are that dislike all discourses of this nature, and look upon
them with contempt and scorn; but why they should so do I know not, unless
the gospel itself, and all the mysteries of it, be folly unto them. Sin and grace
in their original causes, various respects, consequents, and ends, are the principal
subjects of the whole Scripture, of the whole revelation of the will of God to man-
kind. In these do our present and eternal concernments he, and from and by
them hath God designed the great and everlasting exaltation of his own glory.
Upon these do turn all the transactions that are between God and the souls of men.
That it should be an endeavour needless or superfluous, to inquire into the will of
God about, and our own interest in, these things, who can imagine ? Two ways
there are whereby this may be done, — first, speculatively, by a due investigation of
the nature of these things, according as their doctrine is declared in the Scripture.
An endeavour according to the mind of God herein is just and commendable, and
comprehensive of most of the chief heads of divinity. But this is not to be en-
gaged in for its own sake. The knowledge of God and spiritual things has this
proportion unto practical sciences, that the end of all its notions and doctrines con-
sists in practice. Wherefore, secondly, these things are to be considered practi-
cally; that is, as the souls and consciences of men are actually concerned in them
and conversant about them. How men contract the guilt of sin, what sense they
have and ought to have thereof, what danger they are liable unto thereon, what
perplexities and distresses their souls and consciences are reduced to thereby,
what courses they fix upon for their relief; as also, what is that grace of God
whereby alone they may be delivered, wherein it consists, how it was prepared,
how purchased, how it is proposed, and how it may be attained; what effects and
consequents a participation of it doth produce ; how in these things faith and
obedience unto God, dependence on him, submission to him, waiting for him, are
to be exercised, — is the principal work that those who are called unto the dispen-
sation of the gospel ought to inquire into themselves, and to acquaint others
withal. In the right and due" management of these things, whether by writing
or oral instruction, with prudence, diligence, and zeal, doth consist their principal
uesfulness in reference unto the glory of God and the everlasting welfare of the
S26 TO THE READER.
souls of men. And they are under a great mistake who suppose it an easy and a
common matter to treat of these practical things usefully, to the edification of
them that do believe ; because both the nature of the things themselves, with the
concerns of the souls and consciences of all sorts of persons in them, require that
they be handled plainly, and without those intermixtures of secular learning and
additions of ornaments of speech which discourses of other natures may or ought
to be composed and set off withal. Some, judging by mere outward appearances,—
especially if they be of them from whom the true nature of the things themselves
treated of are hid, — are ready to despise and scorn the plain management of them,
as that which hath nothing of wisdom or learning accompanying of it, no effects
of any commendable ability of mind for which it should be esteemed. But it is
not expressible how great a mistake such persons, through their own darkness and
ignorance, do labour under. In a right spiritual understanding, in a due percep-
tion and comprehension of these things,— the things of the sins of men and grace
of God,— consists the greatest part of that wisdom, of that soundness of mind,
of that knowledge rightly so called, which the gospel commands, exhibits, and puts
a valuation upon. To reveal and declare them unto others in words of truth and
soberness fit and meet; to express them unto the understandings of men opened
and enlightened by the same Spirit by whom the things themselves are originally
revealed; to derive such sacred spiritual truths from the word, and by a due pre-
paration to communicate and apply them to the souls and consciences of men,—
contains a principal part of that ministerial skill and ability which are required in
the dispensers of the gospel, and wherein a severe exercise of sound learning,
judgment, and care, is necessary to be found, and may be fully expressed.
Into this treasury, towards the service of the house of God, it is that I have
cast my mite in the ensuing exposition and discourses on the 130th Psalm. The
design of the Holy Ghost was therein to express and represent, in the person and
condition of the psalmist, the case of a soul entangled and ready to be over-
whelmed with the guilt of sin, relieved by a discovery of grace and forgiveness in
God, with its deportment upon a participation of that relief. After the exposition
of the words of the text, my design and endeavour hath been only to enlarge the
portraiture here given us in the psalm of a believing soul in and under the condi-
tion mentioned ; to render the lines of it more visible, and to make the character
given in its description more legible ; and withal, to give unto others in the like
condition with the psalmist a light to understand and discern themselves in that
image and representation which is here made of them in the person of another.
To this end have I been forced to enlarge on the two great heads of sin and grace,
—especially on the latter, here called the " forgiveness that is with God." An in-
terest herein, a participation hereof, being our principal concernment in this world,
and the sole foundation of all our expectations of a blessed portion in that which
is to come, it certainly requires the best and utmost of our endeavours, as to look
into the nature, causes, and effects of it, so especially into the ways and means
whereby we may be made partakers of it, and how that participation may be
secured unto us unto our peace and consolation ; as also into that love, that holi-
ness, that obedience, that fruitf'ulness in good works, which, on the account of this
grace, God expecteth from us and requireth at our hands. An explication of
these things is that which I have designed to ensue and follow after in these dis-
courses, and that with a constant eye, as on the one hand to the sole rule and
standard of truth, the sacred Scriptures, especially that part of it which is under
peculiar consideration ; so, on the other, to the experience and service unto the
edification of them that do believe, whose spiritual benefit and advantage, without
any other consideration in the world, is aimed at in the publishing of them.
AN
EXPOSITION UPON PSALM' CXXX.
Terse 1. Out of the depths have I cried unto thee, 0 Lord.
2. Lord, hear my voice; let thine ears be attentive to the voice
Df my supplications.
3. If thou, Lord, shouldest mark iniquities, O Lord, who shall
ifcand ?
4. But there is forgiveness with thee, that thou may est be feared.
5. I wait for the Lord, my soul doth wait, and in his word do I
hope.
6. My soul waiteth for the Lord more than they that watch for
the morning: I say, more than they that watch for the morning.
7. Let Israel hope in the Lord: for with the Lord there is mercy,
and with him is plenteous redemption.
8. And he shall redeem Israel from all his iniquities.
A PARAPHRASE.
Terses 1, 2. — 0 Lord, through my manifold sins and provocations,
I have brought myself into great distresses. Mine iniquities are
always before me, and I am ready to be overwhelmed with them, as
with a flood of waters; for they have brought me into depths, wherein
I am ready to be swallowed up. But yet, although my distress be
great *and perplexing, I do not, I dare not, utterly despond and cast
away all hopes of relief or recovery. Nor do I seek unto any other
remedy, way, or means of relief; but I apply myself to thee, Jehovah,
to thee alone. And in this my application unto thee, the greatness
and urgency of my troubles makes my soul urgent, earnest, and
pressing in my supplications. Whilst I have no rest, I can give thee
no rest. Oh, therefore, attend and hearken unto the voice of my cry-
ing and supplications !
Terse 3 — It is true, 0 Lord, thou God great and terrible, that if
thou shouldst deal with me in this condition, with any man living,
with the best of thy saints, according to the strict and exact tenor of
the law, which first represents itself to my guilty conscience and
328 AN EXPOSITION UPON PSALM cxxx. [Ver.4-8.
troubled soul ; if thou shouldst take notice of, observe, and keep in
remembrance, mine, or their, or the iniquity of any one, to the end
that thou mightst deal with them, and recompense unto them ac-
cording to the sentence thereof, there would be, neither for me nor
them, any the least expectation of deliverance. All flesh must fail
before thee, and the spirits which thou hast made, and that to eter-
nity; for who could stand before thee when thou shouldst so execute
thy displeasure?
Verse 4. — But, 0 Lord, this is not absolutely and universally the
state of things between thy Majesty and poor sinners; thou art in thy
nature infinitely good and gracious, ready and free in the purposes of
thy will to receive them. And there is such a blessed way made for
the exercise of the holy inclinations and purposes of thy heart towards
them, in the mediation and blood of thy dear Son, that they have
assured foundations of concluding and believing that there is pardon
and forgiveness with thee for them, and which, in the way of thine
appointments, they may be partakers of. This way, therefore, will I,
with all that fear thee, persist in. I will not give over, leave thee,
or turn from thee, through my fears, discouragements, and despon-
dencies ; but will abide constantly in the observation of the worship
which thou hast prescribed, and the performance of the obedience
which thou dost require, having great encouragements so to do.
Verse 5. — And herein, upon the account of the forgiveness that is
with thee, O Lord, do I wait with all patience, quietness, and perse-
verance. In this work is my whole soul engaged, even in an earnest
expectation of thy approach unto me in a way of grace and mercy.
And for my encouragement therein hast thou given out unto me a
blessed word of grace, a faithful word of promise, whereon my hope
is fixed.
Verse 6. — Yea, in the performance and discharge of this duty, my
soul is intent upon thee, and in its whole frame turned towards thee,
and that with such diligence and watchfulness in looking out after
every way and means of thy appearance, of the manifestation of
thyself, and coming unto me, that I excel therein those who, with
longing desire, needfulness, and earnest expectation, do wait and
watch for the appearance of the morning ; and that either that they
may rest from their night watches, or have light for the duties of thy
worship in the temple, which they are most delighted in.
Verses 7, 8. — Herein have I found that rest, peace, and satisfaction
unto my own soul, that I cannot but invite and encourage others
in the like condition to take the same course with me. Let, then,
all the Israel of God, all that fear him, learn this of me, and from
my experience. Be not hasty in your distresses, despond not,
despair not, turn not aside unto other remedies ; but hope in the
Fer.l-S.] GENERAL SCOPE OF THE WHOLE PSALM. 329
Lord : for I can now, in an especial manner, give testimony unto
this, that there is mercy with him suited unto your relief. Yea,
whatever your distress be, the redemption that is with him is so
bounteous, plenteous, and unsearchable, that the undoubted issue of
your performance of this duty will be, that you shall be delivered
from the guilt of all your sins and the perplexities of all your
troubles.
GENERAL SCOPE OF THE WHOLE PSALM.
The design of the Holy Ghost in this psalm is to express, in the
experience of the psalmist and the working of his faith, the state
and condition of a soul greatly in itself perplexed, relieved on the
account of grace, and acting itself towards God and his saints suitably
to the discovery of that grace unto him ; — a great design, and full of
great instruction.
And this general prospect gives us the parts and scope of the
whole psalm ; for we have, —
I. The state and condition of the soul therein represented, with his
deportment in and under that state and condition, in verses 1, 2: —
" Out of the depths have I cried unto thee, O Lord. Lord,
hear my voice ; let thine ears be attentive to the voice of my sup-
plications."
II. His inquiry after relief And therein are two things that pre-
sent themselves unto him ; the one whereof, which first offers the
consideration of itself to him in his distress, he deprecates, verse 3 : —
" If thou, LORD, shouldest mark iniquities, O Lord, who shall
stand ? "
The other he closeth withal, and finds relief in it and support-
ment by it, verse 4 : —
" But there is forgiveness with thee, that thou mayest be feared."
Upon this, his discovery and fixing on relief, there is the acting
of his faith and the deportment of his whole person : —
1. Towards God, verses 5, 6: —
" I wait for the Lord, my soul doth wait, and in his word do I
hope. My soul waiteth for the Lord more than they that watch for
the morning : I say, more than they that watch for the morning/'
2. Towards the saints, verses 7, 8 : —
" Let Israel hope in the Lord : for with the Lord there is mercy,
and with him is plenteous redemption. And he shall redeem Israel
from all his iniquities."
330 an exposition upon psalm cxxx. [Ver.1,2.
All which parts, and the various concernments of them, must be
opened severally.
And this also gives an account of what is my design from and
upon the words of this psalm, — namely, to declare the perplexed
entanglements which may befall a gracious soul, such a one as this
psalmist was, with the nature and proper workings of faith in such
a condition ; principally aiming at what it is that gives a soul relief
and supportment in, and afterward deliverance from, such a perplexed
estate.
The Lord in mercy dispose of these meditations in such a way and
manner as that both he that writes and they that read may be made
partakers of the benefit, relief, and consolation intended for his saints
in this psalm by the Holy Ghost !
VERSES FIRST AND SECOND.
The state and condition of the soul represented in the psalm — The two first
verses opened.
The state and condition of the soul here represented as the basis
on which the process of the psalm is built, with its deportment, or
the general acting of its faith in that state, is expressed in the two
first verses: —
" Out of the depths have I cried unto thee, 0 Lord. Lord,
hear my voice : let thine ears be attentive to the voice of my sup-
plications."
I. The present state of the soul under consideration is included in
that expression, " Out of the depths."
Some of the ancients, as Chrysostom, suppose this expression to
relate unto the depths of the heart of the psalmist : T/ etfriy i% [3ui)swv
not from the mouth or tongue only, aXX' dvb xapbias f3ccdvrdrr]g, —
" but from the depth and bottom of the heart;" sg alruv t-Jjs havoiag
tuv (SdQpuv, " from the deepest recesses of the mind."
And, indeed, the word is used to express the depths of the hearts
of men, but utterly in another sense : Ps. lxiv. 6, " The heart is
deep."
But the obvious sense of the place, and the constant use of the
word, will not admit of this interpretation : " E profundis ;" from PPV,
" profundus fuit," is ^i?»l?D in the plural number, " profunditates,"
or " depths." It is commonly used for valleys, or any deep places
whatever, but especially of waters. Valleys and deep places, because
Ver.1,2.] THE FIRST TWO VERSES OPENED. 331
of their darkness and solitariness, are accounted places of horror,
helplessness, and trouble: Ps. xxiii. 4, '; Though I walk through the
valley of the shadow of death ;" that is, in the extremity of danger
and trouble.
The moral use of the word, as expressing the state and condition
of the souls of men, is metaphorical. These depths, then, are diffi-
culties or pressures, attended with fear, horror, danger, and trouble.
And they are of two sorts : —
1. Providential, in respect of outward distresses, calamities, and
afflictions: Ps. lxix. 1, 2, " Save me, O God; for the waters are come
in unto my soul. I stick in the mire of the deep, and there is no
standing. I am come, ^""pDl^O into the depths of waters, and the
flood overflows me." It is trouble, and the extremity of it, that the
psalmist complains of, and which he thus expresseth. He was brought
by it into a condition like unto a man ready to be drowned, being
cast into the bottom of deep and miry waters, where he had no firm
foundation to stand upon, nor ability to come out; as he farther ex-
nlains himself, verse 15.
2. There are internal depths, — depths of conscience upon the ac-
count of sin : Ps. lxxxviii. 6, " Thou hast laid me in the lowest pit,
in darkness, in the deeps." What he intends by this expression, the
psalmist declares in the next words, verse 7, " Thy wrath lieth hard
upon me." Sense of God's wrath upon his conscience upon the ac-
count of sin, was the deep he was cast into. So, verse 15, speaking
of the same matter, saith he, (i I suffer thy terrors;" and verse 16,
" Thy fierce wrath goeth over me;" which he calls water, waves, and
deeps, according to the metaphor before opened.
And these are the deeps that are here principally intended. " Cla-
mat sub molibus et fluctibus iniquitatem suarum," says Austin on
the place; — " He cries out under the weight and waves of his sins."
This the ensuing psalm makes evident. Desiring to be delivered
from these depths out of which he cried, he deals with God wholly
about mercy and forgiveness ; and it is sin alone from which forgive-
ness is a deliverance. The doctrine, also, that he preacheth upon
his delivery is that of mercy, grace, and redemption, as is manifest
from the close of the psalm ; and what we have deliverance by is
most upon our hearts when we are delivered.
It is true, indeed, that these deeps do oftentimes concur; as David
speaks, " Deep calleth unto deep," Ps. xlii. 7. The deeps of afflic-
tion awaken the conscience to a deep sense of sin. But sra is the
disease, affliction only a symptom of it : and in attending a cure, the
disease itself is principally to be heeded; the symptom will follow or
depart of itself.
Many interpreters think that this was now David's condition. By
S32 AN EXPOSITION UPON PSALM CXXX. [Ver.1,2.
great trouble and distress he was greatly minded of sin ; and we must
not, therefore, wholly pass over that intendment of the word, though
we are chiefly to respect that which he himself, in this address unto
God, did principally regard.
This, in general, is the state and condition of the soul managed in
this psalm, and is as the key to the ensuing discourse, or the hinge
on which it turns. As to my intendment from the psalm, that which
ariseth from hence may be comprised in these two propositions : —
1. Gracious souls, after much communion with God, may be
brought into inextricable depths and entanglements on the account
of sin; for such the psalmist here expresseth his own condition to
have been, and such he was.
2. The inward root of outward distresses is principally to be
attended in all pressing trials; — sin, in afflictions.
Gracious souls may be brought into depths on the account of sin — "What those
depths are.
Before I proceed at all in the farther opening of the words, they
having all of them respect unto the proposition first laid down, I
shall explain and confirm the truth contained in it ; that so it may
be understood what we say, and whereof we do affirm, in the whole
process of our discourse.
It is a sad truth that we have proposed unto consideration. He
that hears it ought to tremble in himself, that he may rest in the
day of trouble. It speaks out the apostle's advice, Kom. xi. 20,
" Be not high-minded, but fear;'' and that also, 1 Cor. x. 12, " Let
him that thinketh he standeth take heed lest he fall." When Peter
had learned this truth by woful experience, after all his boldness and
frowardness, he gives this counsel to all saints, " That they would
pass the time of their sojourning here in fear," 1 Pet. i. 17; know-
ing how near, in our greatest peace and serenity, evil and danger
may lie at the door.
Some few instances of the many that are left on record, wherein
this truth is exemplified, may be mentioned: Gen. vi. 9, " Noah was
a just man, perfect in his generations, and Noah walked with God."
He did so a long season, and that in an evil time, amidst all sorts of
temptations, " when all flesh had corrupted his way upon the earth,"
verse 1 2. This put an eminency upon his obedience, and doubtless
rendered the communion which he had with God, in walking before
him, most sweet and precious to him. He was a gracious soul, upon
Ver.1,2.] DEPTHS OF TROUBLE ON ACCOUNT OF SIN. 333
the redoubled testimony of God himself. But we know what befell
this holy person. He that shall read the story that is recorded of
him, Gen. ix. 20-27, will easily grant that he was brought into inextri-
cable distress on the account of sin. His own drunkenness, verse 21,
with the consequent of it, gives scandal unto and provokes the un-
natural lust of his son, verse 22 ; and this leads him to the devoting
of that son and his posterity unto destruction, verses 24, 25: all
which, joined with the sense of God's just indignation, from whom
he had newly received that tremendously miraculous deliverance,
must needs overwhelm him with sorrow and anxiety of spirit.
The matter is more clear in David. Under the Old Testament
none loved God more than he ; none was loved of God more than he.
The paths of faith and love wherein he walked are unto the most
of us like the way of an eagle in the air, — too high and hard for us.
Yet to this very day do the cries of this man after God's own heart
sound in our ears. Sometimes he complains of broken bones, some-
times of drowning depths, sometimes of waves and water7spouts,
sometimes of wounds and diseases, sometimes of wrath and the sor-
rows of hell; everywhere of his sins, the burden and trouble of
them. Some of the occasions of his depths, darkness, entangle-
ments, and distresses, we all know. As no man had more grace
than he, so none is a greater instance of the power of sin, and the
effects of its guilt upon the conscience, than he. But instances of
this kind are obvious, and occur to the thoughts of all, so that they
need not be repeated. I shall, then, show, —
First, What in particular is intended by the depths and entangle-
ments on the account of sin, whereinto gracious souls, after much
communion with God, may be cast.
Secondly, Whence it comes to pass that so they may be, and that
oftentimes so they are.
For the first, some or all of these things following do concur to
the depths complained of : —
1. Loss of the wonted sense of the love of God, which the soid
did formerly enjoy. There is a twofold sense of the love of God,
whereof believers in this world may be made partakers. There is
the transient acting of the heart by the Holy Ghost with ravish-
ing, unspeakable joys, in apprehension of God's love, and our rela-
tion unto him in Christ. This, or the immediate effect of it, is called
" Joy unspeakable and full of glory," 1 Pet. i. 8. The Holy Ghost
shining into the heart, with a clear evidence of the soul's interest in
all gospel mercies, cause th it to leap for joy, to exult and triumph
in the Lord, as being for a season carried above all sense and thought
of sin, self-temptation, or trouble. But as God gives the bread of his
house unto all bis children, so these dainties and high cordials he
S34 AN EXPOSITION UPON PSALM CXXX. [Ver.1,2.
reserveth only for the seasons and persons wherein and to whom he
knows them to be needful and useful. Believers may be without
this sense of love, and yet be in no depths. A man may be strong
and healthy who hath wholesome food, though he never drinks spirits
and cordials.
' Again ; there is an abiding, dwelling sense of God's love upon the
hearts of the most of those of whom we speak, who have had long com-
munion with God, consisting in a prevailing gospel persuasion that they
are accepted with God in Christ: Kom. v. 1, " Being justified by faith,
we have peace with God." I call it a prevailing persuasion, denoting
both the opposition that is made unto it by Satan and unbelief, and
its efficacy in the conquest thereof. This is the root from whence all
that peace and ordinary consolation, which believers in this world
are made partakers of, do spring and grow. This is that which
quickens and enlivens them unto duty, Ps. cxvi. 12, 13, and is the
salt that renders their sacrifices and performances savoury to God
and refreshing to themselves. This supports them under their trials,
gives them peace, hope, and comfort in life and death : Ps. xxiii. 4,
" Though I walk in the valley of the shadow of death, I will fear
no evil, for thou art with me." A sense of God's presence in love is
sufficient to rebuke all anxiety and fears in the worst and most dread-
ful condition; and not only so, but to give in the midst of them
solid consolation and joy. So the prophet expresseth it, Hab. iii.
17, 18, " Although the fig-tree shall not blossom, neither shall fruit
be in the vines ; the labour of the olive shall fail, and the fields shall
yield no meat; the flocks shall be cut off from the fold, and there
shall be no herd in the stalls: yet I will rejoice in the Lord, I will
joy in the God of my salvation." And this is that sense of love
which the choicest believers may lose on the account of sin. This is
one step into their depths. They shall not retain any such gospel
apprehension of it as that it should give them rest, peace, or consola-
tion,—that it should influence their souls with delight in duty or
supportment in trial; and the nature hereof will be afterward more
fully explained.
2. Perplexed thoughtfulness about their great and wretched un-
kindness towards God is another part of the depths of sin-entangled
souls. So David complains: Ps. lxxvii. 3, "I remembered God,"
saith he, " and was troubled." How comes the remembrance of God
to be unto him a matter of trouble? In other places he profcsseth
that it was all his relief and supportment. How comes it to be an
occasion of his trouble? All had not been well between God and
him; and whereas formerly, in his remembrance of God, his thoughts
were chiefly exercised about his love and kindness, now they were
wholly possessed with his own sin and unkindness. This causuth
Ver.1,2.] WHEREIN DEPTHS OF SIN CONSIST. 335
his trouble. Herein lies a share of the entanglements occasioned by
sin. Saith such a soul in itself, " Foolish creature, hast thou thus
requited the Lord? Is this the return that thou hast made unto
him for all his love, his kindness, his consolations, mercies? Is this
thy kindness for him, thy love to him? Is this thy kindness to thy
friend? Is this thy boasting of him, that thou hadst found so much
goodness and excellency in him and his love, that though all men
should forsake him, thou never wouldst do so? Are all thy promises,
all thy engagements which thou madest unto God, in times of dis-
tress, upon prevailing obligations, and mighty impressions of his good
Spirit upon thy soul, now come to this, that thou shouldst so foolishly
forget, neglect, despise, cast him off? Well ! now he is gone ; he is
withdrawn from thee; and what wilt thou do? Art thou not even
ashamed to desire him to return V They were thoughts of this nature
that cut Peter to the heart upon his fall. The soul finds them cruel
as death, and strong as the grave. It is bound in the chains of them,
and cannot be comforted, Ps. xxxviii. 3-6. And herein consists a
great part of the depths inquired after: for this consideration ex-
cites and puts an edge upon all grieving, straitening, perplexing
affections, which are the only means whereby the soul of a man may
be inwardly troubled, or trouble itself; such are sorrow and shame,
with that self-displicency and revenge wherewith they are attended.
And as their reason and object in this case do transcend all other
occasions of them, so on no other account do they cause such severe
and perplexing reflections on the soul as on this.
3. A revived sense of justly deserved wrath belongs also to these
depths. This is as the opening of old wounds. "When men have
passed through a sense of wrath, and have obtained deliverance and
rest through the blood of Christ, to come to their old thoughts again,
to be trading afresh with hell, curse, law, and wrath, it is a depth
indeed. And this often befalls gracious souls on the account of sin:
Ps. lxxxviii. 7, " Thy wrath lieth hard upon me," saith Heman. It
pressed and crushed him sorely. There is a self-judging as to the
desert of wrath, which is consistent with a comforting persuasion of
an interest in Christ. This the soul finds sweetness in, as it lies in a
subserviency to the exaltation of grace. But in this case, the soul is
left under it without that relief. It plimgeth itself into the curse of
the law and flames of hell, without any cheering supportment from
the blood of Christ. This is walking in " the valley of the shadow
of death." The soul converseth with death and what seems to lie in
a tendency thereunto. The Lord, also, to increase his perplexities,
puts new life and spirit into the law, — gives it a fresh commission, as
it were, to take such a one into its custody; and the law will never
in this world be wanting unto its duty.
336 AN EXPOSITION UPON PSALM CXXX. [Ver.1,2.
4. Oppressing apprehensions of temporal judgments concur
herein also; for God will judge his people. And judgment often
beoins at the house of God. "Though God," saith such a one,
" should not cast me off for ever, — though he should pardon my ini-
quities; yet he may so take vengeance of my inventions as to make
me feed on gall and wormwood all my days." Ps. cxix. 120, saith
David, " My flesh trembleth for fear of thee, and I am afraid of thy
judgments." He knows not what the great God may bring upon
him ; and being full of a sense of the guilt of sin, which is the bottom
of this whole condition, every judgment of God is full of terror unto
him. Sometimes he thinks God may lay open the filth of his heart,
and make him a scandal and a reproach in the world. Ps. xxxix. 8,
" O," saith he, " make me not a reproach of the foolish." Sometimes
he trembles lest God should strike him suddenly with some signal
judgment, and take him out of the world in darkness and sorrow : so
saith David, " Take me not away in thy wrath." Sometimes he
fears lest he shall be like Jonah, and raise a storm in his family, in
the church whereof he is a member, or in the whole nation: " Let
them not be ashamed for my sake." These things make his heart
soft, as Job speaks, and to melt within him. When any affliction or
public judgment of God is fastened to a quick, living sense of sin in
the conscience, it overwhelms the soul, whether it be only justly
feared or be actually inflicted ; as was the case of Joseph's brethren
in Egypt. The soul is then rolled from one deep to another. Sense
of sin casts it on the consideration of its affliction, and affliction turns
it back on a sense of sin. So deep calleth unto deep, and all God's
billows go over the soul. And they do each of them make the soul
tender, and sharpen its sense unto the other. Affliction softens the
soul, so that the sense of sin cuts the deeper, and makes the larger
wounds; and the sense of sin weakens the soul, and makes affliction
sit the heavier, and so increaseth its burden. In this case, that
affliction which a man in his usual state of spiritual peace could have
embraced as a sweet pledge of love, is as goads and thorns in his side,
depriving him of all rest and quietness; God makes it as thorns and
briers, wherewith he will teach stubborn souls their duty, as Gideon
did the men of Succoth.
5. There may be added hereunto prevailing fears for a season
of being utterly rejected by God, of being found a reprobate at the
last day. Jonah seems to conclude so, chap. ii. 4, " Then I said, I
am cast out of thy sight;"—" I am lost for ever, God will own me no
more." And Heman, Ps. lxxxviii. 4, 5, " I am counted with them
that go down into the pit: free among the dead, like the slain that
lie in the grave, whom thou rememberest no more: and they are cut
off from thy hand." This may reach the soul, until the sorrows of
Ver.l,2.J WHEREIN DEPTHS of sin consist. 337
hell encompass it and lay hold upon it ; until it be deprived of com-
fort, peace, rest; until it be a terror to itself, and be ready to choose
strangling rather than life. This may befall a gracious soul on the
account of sin. But yet because this fights directly against the life
of faith, God doth not, unless it be in extraordinary cases, suffer any
of his to lie long in this horrible pit, where there is no water, no
refreshment. But this often falls out, that even the saints them-
selves are left for a season to a fearful expectation of judgment and
fiery indignation, as to the prevailing apprehension of their minds.
And, —
6. God secretly sends Ms arrows into the sold, that wound and
gall it, adding pain, trouble, and disquietness to its disconsola-
tion: Ps, xxxviii. 2, " Thine arrows stick fast in me, and thy hand
presseth me sore." Ever and anon in his walking, God shot a sharp
piercing arrow, fixing it on his soul, that galled, wounded, and per-
plexed him, filling him with pain and grievous vexation. These
arrows are God's rebukes : Ps.. xxxix. 11, " When, thou with re-
bukes dost, correct man for iniquity." God speaks in his word, and
by his Spirit in the conscience, things sharp and bitter to the soul,
fastening them so as it cannot shake them out. These Job so mourn-
fully complains of, chap, vl 4. The Lord speaks words with that
efficacy, that they pierce the heart quite through ; and what the
issue then is David declares, Ps. xxxviii. 3, " There is no sound-
ness," saith he, " in my flesh because of thine anger ; nor is there
any rest in my bones because of my sin." The whole person is
brought under the power of them, and all health and rest is taken
away. And, —
7. Unspiritedness and disability unto duty, in doing or suffering,
attend such a condition : Ps. xl. 12, " Mine iniquities have taken
hold upon me, so that I am not able to look up." His spiritual
strength was worn away by sin, so, that he was not able to address
himself unto any communion with God. The soul now cannot pray
with life and power, cannot hear with joy and profit, cannot do
good and communicate with cheerfulness and freedom, cannot medi-
tate with delight and heavenly -mindedness, cannot act for God with
zeal and liberty, cannot think of suffering with boldness and reso-
lution ; but is sick, weak, feeble, and bowed down.
Now, I say, a gracious soul, after much communion with God,
may, on the account of sin, by a sense of the guilt of it, be brought
into a state and condition wherein some, more, or all of these, with
other the like perplexities, may be its portion ; and these make up
the depths whereof the psalmist here complains. What are the sins,
or of what sorts, that ordinarily cast the souls of believers into these
depths, shall be afterwards declared.
VOL. VI. 22
338 AN EXPOSITION UPON PSALM CXXX [Ver.1,2.
Secondly, I shall now show both whence it is that believers may
fall into such a condition, as also whence it is that oftentimes they
actually do so.
Whence it is that believers may be brought into depths on account of sin — Nature
of the supplies of grace given in the covenant — How far they extend — Prin-
ciples of the power of sin.
First, The nature of the covenant wherein all believers now walk
with God, and wherein all their whole provision for obedience is
inwrapped, leaves it possible for them to fall into these depths that
have been mentioned. Under the first covenant there was no mercy
or forgiveness provided for any sin. It was necessary, then, that it
should exhibit a sufficiency of grace to preserve them from every sin,
or it could have been of no use at all. This the righteousness of God
required, and so it was. To have made a covenant wherein there
was no provision at all of pardon, and not a sufficiency of grace to
keep the covenanters from need of pardon, was not answerable to
the goodness and righteousness of God. But he made man upright,
who, of his own accord, sought out many inventions.
It is not so in the covenant of grace ; there is in it pardon pro-
vided in the blood of Christ: it is not, therefore, of indispensable
necessity that there should be administered in it grace effectually
preserving from every sin. Yet it is on all accounts to be preferred
before the other ; for, besides the relief by pardon, which the other
knew nothing of, there is in it also much provision against sin, which
was not in the other : —
1. There is provision made in it against all and every sin that
would disannul the covenant, and make a final separation between
God and a soul that hath been once taken into the bond thereof.
This provision is absolute. God hath taken upon himself the making
of this good, and the establishing this law of the covenant, that it
shall not by any sin be disannulled : Jer. xxxii. 40, " I will," saith
God, " make an everlasting covenant with them, that I will not turn
away from them, to do them good ; but I will put my fear in their
hearts, that they shall not depart from me." The security hereof de-
pends not on any thing in ourselves. All that is in us is to be used
as a means of the accomplishment of this promise ; but the event or
issue depends absolutely on the faithfulness of God. And the whole
certainty and stability of the covenant depends on the efficacy of the
grace administered in it to preserve men from all such sins as would
disannul it.
2. There is in this covenant provision made for constant peace and
Yer.1,2.] the grace supplied in the covenant. 3.39
consolation, notwithstanding and against the guilt of such sins as,
through their infirmities and temptations, believers are daily ex-
posed unto. Though they fall into sins every day, yet they do not
fall into depths every day. In the tenor of this covenant there is a
consistency between a sense of sin unto humiliation and peace, with
strong consolation. After the apostle had described the whole con-
flict that believers have with sin, and the frequent wounds which they
receive thereby, which makes them cry out for deliverance, Rom. vii.
24, he yet concludes, chap, viii 1, that "there is no condemnation
unto them;" which is a -sufficient and stable foundation of peace.
So, 1 John ii. 1, " These things I write unto you, that ye sin
not. And if any man sin, we have an advocate with the Father,
Jesus Christ the righteous." Our great business and care ought to
be, that we sin not ; but yet, when we have done our utmost, " if
we say we have no sin, we deceive ourselves/' chap. L 8. What,
then, shall poor, sinful, guilty creatures do ? Why, let them go to
the Father by their advocate, and they shall not fail of pardon and
peace. And, saith Paul, Heb. vi. 17, 18, " God is abundantly witt-
ing that we might have strong consolation, who fly for refuge to lay
hold on the hope set before us." What was his condition who fled
of old to the city of refuge for safety, from whence this expression is
taken ? He was guilty of blood, though shed at unawares ; and so
as that he was to die for it, if he escaped not to the city of refuge.
Though we may have the guilt of sins upon us that the law pro-
nounceth death unto, yet, flying to Christ for refuge, God hath
provided not only safety, but "strong consolation" for us also. For-
giveness in the blood of Christ doth not only take guilt from the
soul, but trouble also from the conscience ; and in this respect
doth the apostle at large set forth the excellency of his sacrifice,
Heb. x. The sacrifices of the old law, he tells us, could not make
perfect the worshippers, verse 1 : which he proves, verse 2, because
they did never take awa}-, thoroughly and really, conscience of sin ;
that is, depths or distresses of conscience about sin. " But now,"
saith he, " Jesus Christ, in the covenant of grace, ' hath perfected
for ever them that are sanctified/ verse 14; providing for them such
stable peace and consolation, as that they shall not need the renew-
ing of sacrifices every day," verse 18. This is tire great mystery of
the gospel in the blood of Christ, that those who sin every day
should have peace with God all their days, provided their sins fall
within the compass of those infirmities against which this consola-
tion is provided.
3. There is provision made of grace to prevent and preserve the
soul from great and enormous sins, such as in their own nature are
apt to wound conscience, and cast the person into such depths and
340 AN EXPOSITION UPON PSALM CXXX [Ver.1,2.
entanglements as wherein he shall have neither rest nor peace. Of
what sort these sins are shall be afterward declared. There is in
this covenant " grace for grace," John i. 16, and abundance of grace
administered from the all-fulness of Christ. Grace reigneth in it,
Rom. vi. 6, destroying and crucifying " the body of sin."
But this provision in the covenant of grace against peace-ruining,
soul-perplexing sins, is not, as to the administration of it, absolute.
There are covenant commands and exhortations, on the attendance
whereunto the administration of much covenant grace doth depend.
To watch, pray, improve faith, to stand on our guard continually, to
mortify sin, to fight against temptations, with steadfastness, diligence,
constancy, are everywhere prescribed unto us; and that in order unto
the insurance of the grace mentioned. These things are on our part
the condition of the administration of that abundant grace which is to
preserve us from soul-entangling sins. So Peter informs us, 2 Epist.
i. 3, " The divine power of God hath given unto us all things that
pertain unto life and godliness." We have from it an habitual fur-
nishment and provision for obedience at all times. Also, saith he,
verse 4, " He hath given unto us exceeding great and precious pro-
mises, that by these we might be partakers of the divine nature."
What, then, is in this blessed estate and condition required of us,
that we may make a due improvement of the provision made for us,
and enjoy the comforting influence of those promises that he pre-
scribes unto us? Verses 5-7, " Giving all diligence, add to your faith
virtue, and to virtue knowledge, and to knowledge temperance, and
to temperance patience, and to patience godliness, and to godliness
brotherly-kindness, and to brotherly-kindness charity;" that is, care-
fully and diligently attend to the exercise of all the graces of the
Spirit, and unto a conversation in all things becoming the gospel.
What, then, shall be the issue if these things are attended unto ?
Verse 8, "If these things be in you, and abound, they make you that ye
shall neither be barren nor unfruitful in the knowledge of our Lord
Jesus Christ." It is not enough that these things be in you, that you
have the seed and root of them from and by the Holy Ghost; but you
are to take care that they flourish and abound : without which, though
the root of the matter may be in you, and so you be not wholly devoid
of spiritual life, yet you will be poor, barren, sapless, withering crea-
tures all your days. But now, suppose that these things do abound, and
we be made fruitful thereby? Why then, saith he, verse 10, " If ye do
these things, ye shall never fall." What! never fall into sin? Nay,
that is not in the promise; and he that says, when he hath done all,
" that he hath no sin, he is a liar." Or is it never fall totally from
God? No; the preservation of the elect, of whom he speaks, from
total apostasy, is not suspended on such conditions, especially not
Ver.1,2.] the grace supplied in tiie covenant. 341
on any degree of them, such as their abounding imports. But it is
that they shall not fall into their old sins, from which they were
purged, verse 9, — such conscience-wasting and defiling sins as they
lived in, in the time and state of their unregeneracy. Thus, though
there be, in the covenant of grace through Jesus Christ, provision
made of abundant supplies for the soul's preservation from entangling
sins, yet their administration hath respect unto our diligent attend-
ance unto the means of receiving them appointed for us to walk in.
And here lies the latitude of the new covenant, here lies the exer-
cise of renewed free-will. This is the field of free, voluntary obe-
dience, under the administration of gospel grace. There are extremes
which, in respect of the event, it is not concerned in. To be wholly
perfect, to be free from every sin, all failings, all infirmities, that is
not provided for, not promised in this covenant. It is a covenant of
mercy and pardon, which supposeth a continuance of sin. To fall
utterly and finally from God, that is absolutely provided against.
Between these two extremes of absolute perfection and total apostasy
lies the large field of believers' obedience and walking with God.
Many a sweet, heavenly passage there is, and many a dangerous
depth, in this field. Some walk near to the one side, some to the
other; yea, the same person may sometimes press hard after perfec-
tion, sometimes be cast to the very border of destruction. Now, be-
tween these two lie many a soul-plunging sin, against which no abso-
lute provision is made, and which, for want of giving all diligence to
put the means of preservation in practice, believers are oftentimes
overtaken withal.
4. There is not in the covenant of grace provision made of ordinary
and abiding consolation for any under the guilt of great sins, or
sins greatly aggravated, which they fall into by a neglect of using and
abiding in the fore-mentioned conditions of abounding actual grace.
Sins there are which, either because in their own nature they wound
and waste conscience, or in their effects break forth into scandal,
causing the name of God and the gospel to be evil spoken of, or in
some of their circumstances are full of unkindness against God, do
deprive the soul of its wonted consolation. How, by what means, on
what account, such sins come to terrify conscience, to break the bones,
to darken the soul, and to cast it into inextricable depths, notwith-
standing the relief that is provided of pardon in the blood of Christ, I
shall not now declare ; that they will do so, and that consolation is not
of equal extent with safety, we know. Hence God assumes it to him-
self, as an act of mere sovereign grace, to speak peace and refreshment
unto the souls of his saints in their depths of sin-entanglements, Isa.
lvii. 18, 19. And, indeed, if the Lord had not thus provided that
great provocation should stand in need of special reliefs, it might
342 AN EXPOSITION UPON PSALM cxxx. [Ver.1,2.
justly be feared that the negligence of believers might possibly bring
forth much bitter fruit.
Only, this must be observed by the way, that what is spoken re-
lates to the sense of sinners in their own souls, and not to the nature
of the thing itself. There is in the gospel consolation provided
against the greatest as well as the least sins. The difference ariseth
from God's sovereign communication of it, according to the tenor
of the covenant's administration, which we have laid down. Hence,
because under Moses' law there was an exception made of some sins,
for which there was no sacrifice appointed, so that those who were
guilty of them could noway be justified from them, — that is, carnally,
as to their interest in the Judaical church and polity, — Paul tells the
Jews, Acts xiii. 38, 39, that "through Jesus Christ was preached unto
them the forgiveness of sins: and that by him all that believe are
justified from all things, from which they could not be justified by
the law of Moses." There is now no exception of any particular
sins as to pardon and peace; but what we have spoken relates unto
the manner and way wherein God is pleased to administer consola-
tion to the souls of sinning believers.
And this is the evidence which I shall offer to prove that the
souls of believers, after much gracious communion with God, may yet
fall into inextricable depths on the account of sin ; whence it is that
actually they oftentimes do so shall be farther declared.
The principles of this assertion are known, I shall therefore only
touch upon them: —
First. The nature of indwelling sin, as it remains in the best of the
saints in this life, being a little considered, will evidence unto us from
whence it is that they are sometimes surprised and plunged into the
depths mentioned; for, —
1. Though the strength of every sin be weakened by grace, yet
the root of no sin is in this life wholly taken away. Lust is like the
stubborn Canaanites, who, after the general conquest of the land,
would dwell in it still, Josh. xvii. 12. Indeed, when Israel grew
strong they brought them under tribute, but they could not utterly
expel them. The kingdom and rule belongs to grace ; and when it
grows strong it brings sin much under, but it will not wholly be
driven out. The body of death is not utterly to be done away, but
in and by the death of the body. In the flesh of the best saints there
" dwelleth no good thing," Rom. vii. 18; but the contrary is there, —
that is, the root of all evil: "The flesh lusteth against the Spirit,"
as " the Spirit lusteth against the flesh," Gal. v. 17. As, then, there
is a universality in the actings of the Spirit in its opposing all evil, so
also there is a universality in the actings of the flesh fur the further-
ance of it.
Yer.1,2.] THE POWER OF INDWELLING SIX. 813
2. Some lusts or branches of original corruption do obtain in some
persons such advantages, either from nature, custom, employment,
society, or the like circumstances, that they become like the Canaan-
ites that had iron chariots; it is a very difficult thing to subdue
them. Well it is if war be maintained constantly against them, for
they will almost always be in actual rebellion.
3. Indwelling sin though weakened retaineth all its properties.
The properties of a thing follow its nature. Where the nature of
any thing is, there are all its natural properties. What are these
properties of indwelling sin I should here declare, but that I have
handled the whole power and efficacy, the nature and properties of
it, in a treatise to that only purpose. In brief, they are such as it is
no wonder that some believers are by them cast into depths ; but it
is indeed that they do escape them. But thereof the reader may see
at large my discourse on this particular subject,1
Secondly. Add hereunto the power and prevalency of temptation;
which, because also I have already, in a special discourse to that pur-
pose,2 insisted on, I shall not here farther lay open.
Thirdly. The sovereign pleasure of God in dealing with sinning
saints must also be considered. Divine love and wisdom work not
towards all in the same manner. God is pleased to continue peace
unto some with a " non-obstante," for great provocations. Love shall
humble them, and rebukes of kindness shall recover them from their
wanderings. Others he is pleased to bring into the depths we have
been speaking of. But yet I may say generally, signal provocations
meet with one of these two events from God : — First, Those in
whom they are are left into some signal barrenness and fruitless-
ness in their generations ; they shall wither, grow barren, worldly,
sapless, and be much cast out of the hearts of the people of God.
Or, secondly, They shall be exercised in these depths, from whence
their way of deliverance is laid down in this psalm. Thus, I say,
God deals with his saints in great variety; some shall have ail their
bones broken, when others shall have only the gentle strokes of the
rod. We are in the hand of mercy, and he may deal with us as
seems good unto him ; but for our parts, great sins ought to be at-
tended with expectations of great depths and perplexities.
And this is the state of the soul proposed in this psalm, and by us,
unto consideration. These are the depths wherein it is entangled ;
these are the ways and means whereby it is brought into these depths.
Its deportment in and under this state and condition lies next in
our way. But beiore I proceed thereunto, I shall annex some few
things unto what hath been delivered, tending to the farther open-
1 See previous treatise in this volume, p. 153.
* See also this volume, p. 87.
344 an exposition upon psalm cxxx. [Ver.1,2.
ing of the whole case before us. And they are, — 1. What are, or of
what sort those sins are, which usually cast the souls of believers into
these depths; and then, 2. Insist on some aggravations of theni;
Wheat sins usually bring believers into great spiritual distresses —
Aggravations of these sins.
First, Sins in their own nature ivasting conscience are of this sort ;
sins that rise in opposition unto all of God that is in us ; that is, the
light of grace and nature also. Such are the sins that cast David
into his depths; such are the sins enumerated, 1 Cor. vi. 9, 10.
"Be not deceived," saith the apostle: "neither fornicators, nor idola-
ters, nor adulterers, nor effeminate, nor abusers of themselves with
mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor
extortioners, shall inherit the kingdom of God." Certain it is that
believers may fall into some of the sins here mentioned. Some have
done so, as is left on record. The apostle says not those who have
committed any of these sins, but such sinners, shall not inherit the
kingdom of God ; that is, who live in these sins, or any like unto
them. There is no provision of mercy made for such sinners. These
and the like are sins which in their own nature, without the con-
sideration of aggravating circumstances (which yet, indeed, really in
believers they can never be without), are able to plunge a soul into
depths. These sins cut the locks of men's spiritual strength ; and it is
in vain for them to say, " We will go, and do as at other times." Bones
are not broken without pain ; nor great sins brought on the conscience
without trouble. But I need not insist on these. Some say that they
deprive even true believers of *all their interest in the love of God,
but unduly ; all grant that they bereave them of all comforting evi-
dence and well-grounded assurance of it. So they did David and
Peter. And herein lies no small part of the depths we are searching
into.
Secondly. There are sins which, though they do not rise up in the
conscience with such a bloody guilt as those mentioned, yet, by rea-
son of some circumstances and aggravations, God takes them so
unkindly as to make them a root of disquietness and trouble to the
soul all its days. He says of some sins of ungodly men, " As I live,
this iniquity shall not be purged from you until ye die. If you are
come to this height, you shall not escape. I will not spare you." And
there are provocations in his own people which may be so circum-
stantiated as that he will not let them pass before he have cast them
Ver.1,2.] AGGRAVATIONS OF SINS. 3i5
into depths, and made them cry out for deliverance. Let us con-
sider some of them : —
1. Miscarriages under signal enjoyments of love and kindness
from God are of this sort. When God hath given unto any one ex-
pressive manifestations of his love, convinced him of it, made him
say in the inmost parts of his heart, " This is undeserved love and
kindness;" — then for him to be negligent in his walking with God, it
carrieth an unkindness with it that shall not be forgotten. It is
a remark upon the miscarriages of Solomon, that he fell into them
after God had '" appeared unto him twice/' And all sins under or after
especial mercies will meet, at one time or other, especial rebukes.
Nothing doth more distress the conscience of a sinner than the re-
membrance, in darkness, of abused light ; in desertions, of neglected
love. This God will make them sensible of. " Though I have re-
deemed them," saith God, " yet they have spoken lies against me,"
Hos. vii. 13: so chap. xiii. 4-7. When God hath in his providence
dealt graciously with a person, — it may be delivered him from straits
and troubles, set him in a large place, prevented him with many fruits
and effects of his goodness, blessed him in his person, relations, and
employments, dealt well with his soul, in giving him a gracious sense
of his love in Christ ; — for such a one to fall under sinful miscarriages,
it goes to the heart of God, and shall not be passed over. Under-
valuations of love are great provocations. " Hath Nabal thus re-
quited my kindness?" saith David. " I cannot bear it." And the
clearer the convictions of any in this kind were, the more severe will
their reflections be upon themselves.
2. Sins under or after great afflictions are of this importance
also. God doth not afflict willingly, or chasten us merely for his
pleasure ; he doth it to make us partakers of his holiness. To take so
little notice of his hand herein, as under it or after it not to watch
against the workings and surprisals of sin, it hath unkindness in it:
" I smote him," saith God, " and he went on frowardly in the way
of his own heart." These provocations of his sons and daughters he
cannot bear with. Hath God brought thee into the furnace, so that
thou hast melted under his hand, and in pity and compassion hath
given thee enlargement? — if thou hast soon forgotten his dealings
with thee, is it any wonder if he mind thee again by troubles in thy
soul?
3. Breaking off from under strong convictions and dawnings of
love before conversion, are oftentimes remembered upon the con-
science afterward. When the Lord by his Spirit shall mightily con-
vince the heart of sin, and make withal some discoveries of his love
and the excellencies of Christ unto it, so that it begins to yield and
be overpowered, being almost persuaded to be a Christian ; — if, then,
346 an exposition upon psalm cxxx. [Ver.1,2.
through the strength of lust or unbelief, it goes back to the world
or self-rio-hteousness, its folly hath unkindness with it that sometimes
shall not be passed by. God can, and often doth, put forth the
oreatness of his power for the recovery of such a soul ; but yet he
will deal with him about this contempt of his love and the excellency
of his Son, in the dawnings of them revealed unto him.
4. Sudden forgetfulness of endearing manifestations of special
love. This God cautions his people against, as knowing their prone-
ness thereunto: Ps. lxxxv. 8, " God the Lord will speak -peace to his
people, and to his saints ; but let them not turn again to folly." Let
them take heed of their aptness to forget endearing manifestations
of special love. When God at any time draws nigh to a soul by his
Spirit, in his word, with gracious words of peace and love, giving a
sense of his kindness upon the heart by the Holy Ghost, so that it is
filled with joy unspeakable and glorious thereon; — for this soul, upon
a temptation, a diversion, or by mere carelessness and neglect, which
oftentimes falls out, to suffer this sense of love to be as it were ob-
literated, and so to lose that influencing efficacy unto obedience which
it is accompanied withal, this also is full of unkindness. An account
hereof we have, Cant. v. 1-6. In the first verse the Lord Jesus
draws nigh, with full provision of gospel mercies for his beloved :
" I am come unto thee/' saith he, " 0 my sister. I have brought
myrrh and spice, honey and wine, with me : whatever is spiritually
sweet and delightful, — mercy, grace, peace, consolation, joy, assurance,
— they are all here in readiness for thee." Verse 2. The spouse, in
her drowsy indisposition, takes little notice of this gracious visit; she
is diverted by other matters, and knows not how to attend fully and
wholly to the blessed communion offered unto her, but excuseth
herself as otherwise engaged. But what is the issue? Christ with-
draws, leaves her in the dark, in the midst of many disconsolations,
and long it is before she obtain any recover)7.
5. Great opportunities for service neglected and great gifts not
improved are oftentimes the occasion of plunging the soul into great
depths. Gifts are given to trade withal for God. Opportunities are
the market-days for that trade. To napkin up the one and to let
slip the other will end in trouble and disconsolation. Disquietments
and perplexities of heart are worms that will certainly breed in the
rust of unexercised gifts. God loseth a revenue of glory and honour
by such slothful souls; and he will make them sensible of it. I know
some at this day whom omissions of opportunities for service are ready
to sink into the grave.
6. Sins after especial warnings are usually thus issued. In all
that variety of special warnings which God is pleased to use towards
sinning saints, I shall single out one only: — When a soul is wrest*
Ver.1,2.] AGGRAVATIONS OF SINS. 347
ling with some lust or temptation, God by his providence causeth
some special word, in the preaching of the gospel, or the administra-
tion of some ordinance thereof, peculiarly suited to the state and con-
dition of the soul, by the ways of rebuke or persuasion, to come nigh
and enter the inmost parts of the heart. The soul cannot but take
notice that God is nigh to him, that he is dealing with him, and call-
ing on him to look to him for assistance. And he seldom gives such
warnings to his saints but that he is nigh them in an eminent man-
ner to give them relief and help, if, in answer unto his call, they
apply themselves unto him; but if his care and kindness herein be
neglected, his following reproofs are usually more severe.
7. Sins that bring scandal seldom suffer the soul to escape depths.
Even in great sins, God in chastening takes more notice ofttimes of
the scandal than the sin; as 2 Sam. xii. 14. Many professors take
little notice of their worldliness, their pride, then- passion, their lavish
tongues; but the world doth, and the gospel is disadvantaged by it:
and no wonder if themselves find from the hand of the Lord the
bitter fruits of them in the issue.
And many other such aggravations of sins there are, which heighten
provocations in their own nature not of so dreadful an aspect as some
others, into a guilt plunging a soul into depths. Those which have
been named may suffice in the way of instance; which is all that we
have aimed at, and therefore forbear enlargements on the several
heads of them.
The consideration of some aggravations of the guilt of these sins,
which bring the soul usually into the condition before laid down,
shall close this discourse : —
1. The soul is furnished with a principle of grace, which is conti-
nually operative and working for its preservation from such sins.
The new creature is living and active for its own growth, increase,
and security, according to the tenor of the covenant of grace : Gal. v.
17, it " lusteth against the flesh/' It is naturally active for its own
preservation and increase, as new-born children have a natural incli-
nation to the food that will keep them alive and cause them to grow,
1 Pet. ii. 2. The soul, then, cannot fall into these entangling sins,
but it must be with a high neglect of that very principle which is
bestowed upon it for quite contrary ends and purposes. The labour-
ings, lustings, desires, crying of it are neglected. Now, it is from
God, and is the renovation of his image in us, — that which God
owneth and careth for. The wounding of its vitals, the stifling its
operations, the neglect of its endeavours for the soul's preservation,
do always attend sins of the importance spoken unto.
2. Whereas this new creature, this principle of life and obedience,
is not able of itself to preserve the soul from such sins as will brin^
343 AN EXPOSITION UPON PSALM cxxx. [Ver.1,2.
it into depths, there is full provision for continual supplies made
for it and all its ivants in Jesus Christ. There are treasures of
relief in Christ, whereunto the soul may at any time repair and find
succour against the incursions of sin. He says to the soul, as David
unto Abiathar, when he fled from Doeg, "Abide thou with me, fear not:
for he that seeketh my life, seeketh thy life ; but with me thou shalt be
in safe-guard ;" — u Sin is my enemy no less than thine ; it seeketh the
life of thy soul, and it seeketh my life. ' Abide with me, for with me
thou shalt be in safety.' " This the apostle exhorts us unto, Heb. iv.
16, " Let us come boldly to the throne of grace, that we may obtain
mercy, and find grace to help in time of need." If ever it be a time
of need with a soul, it is so when it is under the assaults of provoking
sins. At such a time, there is suitable and seasonable help in Christ
for succour and relief. The new creature begs, with sighs and groans,
that the soul would apply itself unto him. To neglect him with all
his provision of grace, whilst he stands calling unto us, " Open unto
me, for my head is filled with dew, and my locks with the drops of
the night;" to despise the sighing of the poor prisoner, the new crea-
ture, by sin appointed to die, cannot but be a high provocation. May
not God complain and say, " See these poor creatures. They were
once intrusted with a stock of grace in themselves; this they cast
away, and themselves into the utmost misery thereby. That they
might not utterly perish a second time, their portion and stock is
now laid up in another, — a safe treasurer; in him are their lives and
comforts secured. But see their wretched negligence ; they venture
all rather than they will attend to him for succour." And what
think we is the heart of Christ when he sees his children giving way
to conscience-wasting sins, without that application unto him which
the life and peace of their own souls calls upon them for? These are
not sins of daily infirmity, which cannot be avoided ; but their guilt
is always attended with a neglect more or less of the relief provided
in Christ against them. The means of preservation from them is
blessed, ready, nigh at hand; the concernment of Christ in our pre-
servation great, of our souls unspeakable. To neglect and despise
means, Christ, souls, peace, and life, must needs render guilt very
guilty.
3. Much to the same purpose may be spoken about that signal
provision that is made against such sins as these in the covenant of
grace, as hath been already declared ; but I shall not farther carry
on this discourse.
And this may suffice as to the state and condition of the soul in
this psalm represented. We have seen what the depths are wherein
it is entangled, and by what ways and means any one may come
to be cast into them. The next thing that offers itself unto our con-
Ver.1,2.] DUTY OF BELIEVERS IN DISTRESS. 349
federation is the deportment of a gracious soul in that state or con-
dition, or what course it steers towards a delivery.
The duty and actings of a believer under distresses from a sense of sin — His
application unto God, to God alone — Earnestness and intension of mind
therein.
II. The words of these two first verses declare also the deportment
of the soul in the condition that lue have described; that is, what
it doth, and what course it steers for relief. " I have cried unto thee,
O Lord. Lord, hear my voice : let thine ears be attentive to the
voice of my supplications."
There is in the words a general application made in a tendency
unto relief; wherein is first to be considered to whom the application
is made; and that is Jehovah: " I have cried unto thee, Jehovah."'
God gave out that name to his people to confirm their faith in the
stability of his promises, Exod. hi. He who is Being himself will
assuredly give being and subsistence to his promises. Being to deal
with God about the promises of grace, he makes his application to
him under this name : I call upon thee, Jehovah.
In the application itself may be observed, — First, The anthropop-
athy of the expression. He prays that God would cause his ears
to be attentive ; after the manner of men who seriously attend to
what is spoken to them, when they turn aside from that which they
regard not. Secondly, The earnestness of the soul in the work it hath
in hand; which is evident both from the reduplication of his request,
"Lord, hear my voice: let thine ears be attentive to the voice of my
supplications;" and the emphaticalness of the words he maketh use of :
" Let thine ears," saith he, "be ni^V.'i?, — diligently attentive." The
word signifies the most diligent heedfulness and close attention : "Let
thine ears be very attentive." And unto what? '3**nri "??, — " To the
voice of my supplications." " Deprecationum mearum," generally say
interpreters; — " Of my deprecations," or earnest prayers for tbe avert-
ing of evil or punishment. But the word is from $}} " Gratiosus fuit,"
to be gracious or merciful ; so that it signifies properly supplication
for grace. " Be attentive," saith he, " 0 Lord, unto my supplica-
tions for grace and mercy, which, according to my extreme neces-
sity, I now address myself to make unto thee." And in these words
doth the psalmist set forth in general the frame and working of a
gracious soul being cast into depths and darkness by sin.
The foundation of what I shall farther thence pursue lies in these
two propositions: —
S50 AN EXPOSITION UPON PSALM CXXX. [Ver.1,2.
First, The only attempt of a sinful, entangled soul for relief lies
in an application to God alone: " To thee, Jehovah, have I cried;
Lord, hear."
Secondly, Depths of sin-entanglements will put a gracious soul
on intense and earnest applications unto God: "Lord, hear; Lord,
attend." Dying men do not use to cry out slothfully for relief.
What may be thought necessary in general for the direction of a
soul in the state and condition described, shall briefly be spoken unto
from these two propositions: —
1. Trouble, danger, disquietment, arguing not only things evil,
but a sense in the mind and soul of them, will of themselves put
those in whom they are upon seeking relief. Eveiy thing would
naturally be at rest. A drowning man needs no exhortation to
endeavour his own deliverance and safety; and spiritual troubles
will, in like manner, put men on attempts for relief. To seek for
no remedy is to be senselessly obdurate, or wretchedly desperate, as
Cain and Judas. We may suppose, then, that the principal busi-
ness of every soul in depths is to endeavour deliverance. They can-
not rest in that condition wherein they have no rest. In this endea-
vour, what course a gracious soul steers is laid down in the first pro-
position, negatively and positively. He applies himself not to any
thing but God ; he applies himself unto God. An eminent instance
we have of it in both parts, or both to the one side and the other,
Hos. xiv. 3, " Asshur," say those poor, distressed, returning sinners,
" shall not save us ; we will not ride upon horses : neither will we say
any more to the work of our hands, Ye are our gods : for in thee the
fatherless findeth mercy." Their application unto God is attended
with a renunciation of every other way of relief.
Several things there are that sinners are apt to apply themselves unto
for relief in their perplexities, which prove unto them as waters that
fail. How many things have the Romanists invented to deceive souls
withal ! Saints and angels, the blessed Virgin, the wood of the cross,
confessions, penances, masses, pilgrimages, dirges, purgatories, papal
pardons, works of compensation, and the like, are made entrances for
innumerable souls into everlasting ruin. Did they know the terror
of the Lord, the nature of sin, and of the mediation of Christ, they
would be ashamed and confounded in themselves for these abomina-
tions ; they would not say unto these their idols, " Ye are our gods ;
come and save us." How short do all their contrivances come of his
that would fain be offering " rivers of oil, yea, the fruit of his body,
for the sin of his soul, his first-born for his transgression," Micah vi. 7,
who yet gains nothing but an aggravation of his sin and misery
thereby! yea, the heathens went beyond them in devotion and ex-
pense. It is no new inquiry, what course sin-perplexed souls should
Vev.1,2.] FALSE WAYS OF RELIEF. 351
take for relief. From the foundation of the world, the minds of far
the greatest part of mankind have been exercised, in it. As was their
light or darkness, such was the course they took. Among those who
were ignorant of God, this inquiry brought forth all that diabolical
superstition which spread itself over the face of the whole world.
Gentilism being destroyed by the power and efficacy of the gospel,
the same inquiry working in the minds of darkened men, in conjunc-
tion with other lusts, brought forth the Papacy. When men had lost
a spiritual acquaintance with the covenant of grace and mystery of
the gospel, the design of eternal love, and efficacy of the blood of
Christ, they betook themselves, in part or in whole, for relief under
their entanglements, unto the broken cisterns mentioned. They are
of two sorts, — self, and other things. For those other things which
belong unto their false worship, being abominated by all the saints
of God, I shall not need to make any farther mention of them. That
which relates unto self is not confined unto Popery, but confines itself
to the limits of human nature, and is predominate over all that are
under the law ; that is, to seek for relief in sin-distresses by self-en-
deavours, self-righteousness. Hence many poor souls in straits apply
themselves to themselves. They expect their cure from the same
hand that wounded them. This was the life of Judaism, as the
apostle informs us, Pom. x. 3. And all men under the law are still
animated by the same principle. They return, but not unto the
Lord. Finding themselves in depths, in distresses about sin, what
course do they take ? This they will do, that they will do no more ;
this shall be their ordinary course, and that they will do in an extra-
ordinary manner; as they have offended, whence their trouble ariseth,
so they will amend, and look that their peace should spring from
thence, as if God and they stood on equal terms. In this way some
spend all their days; sinning and amending, amending and sinning,
without once coming to repentance and peace. This the souls of be-
lievers watch against. They look on themselves as fatherless: '; In
thee the fatherless frndeth mercy;" that is, helpless, — without the
least ground of hopes in themselves or expectation from themselves.
They know their repentance, their amendment, their supplications,
their humiliations, their fastings, their mortifications, will not relieve
them. Repent they will, and amend they will, and pray, and fest,
and humble their souls, for they know these things to be their duty;
but they know that their goodness extends not to Him with whom
they have to do, nor is He profited by their righteousness. They
will be in the performance of all duties; but they expect not deliver-
ance by any duty. "It is God," say they, " with whom we have to do :
our business is to hearken what he will say unto us."
There are also other ways whereby sinful souls destroy themselves
352 AN EXPOSITION UPON PSALM CXXX. [Ver.l32.
by false reliefs. Diversions from their perplexing thoughtfulness
please them. They will fix on something or other that cannot cure
their disease, but shall only make them forget that they are sick; as
Cain, under the terror of his guilt, departed from the presence of the
Lord, and sought inward rest in outward labour and employment.
He went and built a city, Gen. iv. 17. Such courses Saul fixed on;
first music, then a witch. Nothing more ordinary than for men thus
to deal with their convictions. They see their sickness, feel their
wound, and go to the Assyrian, Hos. v. 13. And this insensibly leads
men into atheism. Frequent applications of. creature-diversions unto
convictions of sin are a notable means of bringing on final impeni-
tency. Some drunkards had, it may be, never been so, had they not
been first convinced of other sins. They strive to stifle the guilt of
one sin with another. They fly from themselves unto themselves,
from their consciences unto their lusts, and seek for relief from sin by
sinning. This is so far from believers, that they will not allow lawful
things to be a diversion of their distress. Use lawful things they
may and will, but not to divert their thoughts from their distresses.
These they know must be issued between God and them. Wear off
they will not, but must be taken away. These rocks, and the like,
whereof there are innumerable, I say, a gracious soul takes care to
avoid. He knows it is God alone who is the Lord of his conscience,
where his depths he; God alone against whom he hath sinned; God
alone who can pardon his sin. From dealing with him he will be
neither enticed nor diverted. " To thee, 0 Lord," saith he, " do I
come ; thy word concerning me must stand ; upon thee will I wait.
If thou hast no delight in me, I must perish. Other remedies I know
are vain. I intend not to spend my strength for that which is not
bread. Unto thee do I cry." Here a sin-entangled soul is to fix
itself. Trouble excites it to look for relief. Many things without it
present themselves as a diversion; many things within it offer them-
selves for a remedy. " Forget thy sorrow,"say the former ; "Ease thyself
of it by us," say the latter. The soul refuseth both, as physicians of no
value, and to God alone makes its application. He hath wounded,
and he alone can heal. And until any one that is sensible of the
guilt of sin will come off from all reserves to deal immediately with
God, it is in vain for him to expect relief
2. Herein it is intense, earnest, and urgent; which was the second
thing observed. It is no time now to be slothful. The soul's all, its
greatest concernments are at the stake. Dull, cold, formal, customary
applications to God will not serve the turn. Ordinary actings of
faith, love, fervency; usual seasons, opportunities, duties, answer not
this condition. To do no more than ordinary now is to do nothing
at ulL He that puts forth no more strength and activity for his de-
Ver.1,2.] EAEXESTNESS IX APPLYING TO GOD. 353
liverance when he is in depths, ready to perish, than he doth, or hath
need to do, when he is at liberty in plain and smooth paths, is scarcely
like to escape. Some in such conditions are careless and negli-
gent; they think, in ordinary course, to wear off their distempers;
and that, although at present they are sensible of their danger, they
shall yet have peace at last: in which frame there is much contempt
of God. Some despond and languish away under their pressures.
Spiritual sloth influenceth both these sorts of persons. Let us see
the frame under consideration exemplified in another. We have an
instance in the spouse, Cant. hi. 1-3. She had lost the presence of
Christ, and so was in the very state and condition before described,
verse 1. It was night with her, — a time of darkness and disconsola-
tion; and she seeks for her beloved: " By night on my bed I sought
him whom my soul loveth." Christ was absent from her, and she
was left unto depths and darkness upon that account; wherefore
she seeks for him. But, as the most are apt to do in the like state and
condition, she mends not her pace, goes not out of or beyond her
course of ordinary duties, nor the frame she was usually in at other
times. But what is the issue? Saith she, " I found him not.'"'' This
is not a way to recover a sense of lost love, nor to get out of her en-
tanglements. And this puts her on another course; she begins to
think that if things continue in this estate she shall be undone. " I
go on, indeed, with the performance of duties still; but I have not the
presence of my beloved, — I meet not with Christ in them. My dark-
ness and trouble abides still. If I take not some other course, I shall
be lost." Well, saith she, " I will rise now," verse 2 ; — " I will shake
off all that ease, and sloth, and customariness, that cleave to me." Some
more lively, vigorous course must be fixed on. Kesolutions for new,
extraordinary, vigorous, constant applications unto God, are the first
general step and degree of a sin-entangled soul acting towards a re-
covery. " I will rise now." And what doth she do when she is thus
resolved? "I will," saith she, "go about the streets, and in the
broad ways, and seek him whom my soul loveth;" — " I will leave no
ways or means unattempted whereby I may possibly come to a fresh
enjoyment ot him. If a man seek for a friend, he can look for him
only in the streets, and in the broad ways, — that is, either in towns,
or in the fields. So will I do," saith the spouse. " In what way, ordi-
nance, or institution soever, in or by what duty soever, public or
private, of communion with others or solitary retiredness, Christ ever
was or may be found, or peace obtained, ' I will seek him/ and not
give over until I come to an enjoyment of him." And this frame, this
resolution, a soul in depths must come unto, if ever it expect deliver-
ance. For the most part, men's " wounds stink, and are corrupt, be-
cause of their foolishness," as the psalmist complains, Ps. xxxviii. 5.
vol. vi. • 23
351 AN EXPOSITION UPON PSALM CXXX [Ver.1,2.
They are wounded by sin, and through spiritual sloth they neglect
their cure; this weakens them, and disquiets them day by day: yet
they endure all, rather than they will come out of their carnal ease,
to deal effectually with God in an extraordinary manner. It was
otherwise with David: Ps. xxii. 1, 2, " Why," saith he, "art thou so
far from helping me, and from the words of my roaring? 0 my God,
I cry in the day-time, and in the night season, and am not silent."
What ails the man? Can he not be quiet night nor day? never
silent, never hold his peace? And if he be somewhat disquieted, can
he not contain himself, but that he must roar and cry out? Yea,
must he "roar" thus "all the day long," as he speaks, Ps. xxxii. 3, and
" groan all the night," as Ps. vi. 6 ? What is the matter, with all this
roaring, sighing, tears, roaring all the day, all night long? Ah ! let
him alone, his soul is bitter in him ; he is fallen into depths ; the Lord
is withdrawn from him; trouble is hard at hand; yea, he is full of
anxiety on the account of sin ; there is no quietness and soundness in
him ; and he must thus earnestly and restlessly apply himself for re-
lief. Alas ! what strangers, for the most part, are men now-a-days to
this frame ! How little of the workings of this spirit is found amongst
us! And is not the reason of it, that we value the world more, and
heaven and heavenly things less, than he did? that we can live at a
better rate, without a sense of the love of God in Christ, than he could
do? And is it not hence that we every day see so many withering pro-
fessors, that have in a manner lost all communion with God, beyond
a little lip-labour or talking; the filthy savour of whose wounds are
offensive to all but themselves? And so will they go on, ready to die
and perish, rather than with this holy man thus stir up themselves to
meet the Lord. Heman was also like unto him, Ps. lxxxviii. 11, 12.
What sense he had of his depths he declares, verse 3 : " My soul,"
saith he, "is full of troubles; and my life draweth nigh unto the
grave." And what course doth he steer in this heavy, sorrowful, and
disconsolate condition? Why, saith he, " 0 Lord God of my salva-
tion, I have cried day and night before thee : let my prayer come before
thee: incline thine ear unto my cry," verses 1, 2. Day and night he
cries to the God of his salvation, and that with earnestness and impor-
tunity. This was his business, this was he exercised about all his days.
This is that which is aimed at : — If a gracious soul be brought into
the depths before mentioned and described, by reason of sin, when the
LoTd is pleased to lead him forth towards a recovery, he causeth him
to be vigorous and restless in all the duties whereby he may make
application to him for deliverance. Now, wherein this intenseness
and earnestness of the soul, in its applications unto God, doth princi-
pally consist I shall briefly declare, when I have touched a little upon
some considerations and grounds that stir it up thereunto : —
Ver.1,2.] EARNESTNESS IN APPLYING TO GOD. 355
(1.) The greatest of men's concernments may well put them on
this earnestness. Men do not use to deal with dull and slothful
spirits about their greatest concerns. David tells us that he was more
concerned in the " light of God's countenance" than the men of the
world could be in their " corn and wine," Ps. iv. 6, 7. Suppose a man
of the world should have his house, wherein all his stock and riches
are laid up, set on fire, aud so the whole be in danger under his eye to
be consumed, would he be calm and quiet in the consideration of it?
Would he not bestir himself with all his might, and call in all the
help he could obtain? and that because his portion, his all, his great con-
cernment, lies at stake. And shall the soul be slothful, careless, dull,
secure, when fire is put to its eternal concernments, — when the light
of God's countenance, which is of more esteem unto him than the
greatest increase of corn and wine can be to the men of the world, is
removed from him? It was an argument of prodigious security in
Jonah, that he was fast asleep when the ship wherein he was was
ready to be cast away for his sake. And will it be thought less in
any soul, who, being in a storm of wrath and displeasure from God,
sent out into the deep after him, shall neglect it, and sleep, as Solo-
mon says, " on the top of a mast in the midst of the sea ?" How did
that poor creature, whose heart was mad on his idols, Judges xviii
24. cry out when he was deprived of them ! " Ye have taken
away my gods," saith he, " and what have I more ? " And shall a
gracious soul lose his God through his own folly, — the sense of his love,
the consolation of his presence, — and not with all his might follow
hard after him? Peace with God, joy in believing, such souls have
formerly obtained. Can they live without them now in their ordi-
nary walking ? Can they choose but cry out with Job, " Oh that
it were with us as in former days, when the candle of the Lord
was upon our tabernacle?" chap. xxix. 2-4; and with David, " 0
God, restore unto me the joy of thy salvation," Ps. li. 12, " for 0 my
God, I remember former enjoyments, and my soul is cast down
within me ?" Ps. xlii. 6. They cannot live without it. But suppose
they might make a sorry shift to pass on in their pilgrimage whilst all
is smooth about them, what will they do in the time of outward trials
and distresses, when deep calleth unto deep, and one trouble excites
and sharpens another ? Nothing then will support them, they know,
but that which is wanting to them ; as Hab. iii. 17, 18, Ps. xxiii. 4:
so that the greatness of their concernment provokes them to the ear-
nestness mentioned.
(2.) They have a deep sense of these their great concernments.
All men are equally concerned in the love of God and pardon of sin.
Every one hath a soul of the same immortal constitution, equallv
capable of bliss and woe. But yet we see most men are so stupidly
,356 ax exposition upon psalm cxxx. (Ter.1,2.
sottish, that they take little notice of these things. Neither the
guilt of sin, nor the wrath of God, nor death, nor hell, are thought
on or esteemed by them ; they are their concernments, but they
are not sensible of them. But gracious souls have a quick, living
sense of spiritual things; for, —
[1.] They have a saving spiritual light, whereby they are able
to discern the true nature of sin and the terror of the Lord : for
though they are now supposed to have lost the comforting light of
the Spirit, yet they never lose the sanctifying light of the Spirit, the
light whereby they are enabled to discern spiritual things in a spi-
ritual manner ; this never utterly departs from them. By this they
see sin to be " exceeding sinful," B.om. vii. 13. By this they know
"the terror of the Lord/' 2 Cor. v. 11 ; and that " it is a fearful
thing to fall into the hands of the living God/' Heb. x. 31. By this
they discover the excellency of the love of God in Christ, which
passeth knowledge, the present sense whereof they have lost. By
this they are enabled to look within the vail, and to take a view of
the blessed consolations which the saints enjoy whose communion
with God was never interrupted. This represents to them all the
sweetness, pleasure, joy, peace, which in former days they had,
whilst God was present with them in love. By this are they
taught to value all the fruits of the blood of Jesus Christ, of the en-
joyment of many whereof they are at present cut short and de-
prived. All which, with other things of the like nature and import-
ance, make them very sensible of their concernments.
[2.] They remember what it cost them formerly to deal with God
about sin ; and hence they know it is no ordinary matter they have
in hand. They must again to their old work, take the old cup into
their hands again. A recovery from depths is as a new conversion.
Ofttimes in it the whole work, as to the soul's apprehension, is
gone over afresh. This the soul knows to have been a work of dread,
terror, and trouble, and trembles in itself at its new trials. And, —
[3.] The Holy Ghost gives unto poor souls a fresh sense of their
deep concernments, on purpose that it may be a means to stir them
up unto these earnest applications unto God. The whole work is
his, and he carries it on by means suited to the compassing of the
end he aimeth at ; and by these means is a gracious soul brought
into the frame mentioned. Now, there are sundry things that concur
in and unto this frame : —
1st. There is a continual thoughtfulness about the sad condition
wherein the soul is in its depths. Being deeply affected with tin ir
condition, they are continually ruminating upon it, and pondering it
in their minds. So David declares the case to have been with him :
Ps. xxxviii. 2-6, 8, " Thine arrows stick fast in me, and thy ha] I
Ver.1,2] EAENESTNESS IN APPLYING TO GOD. 3-j7
pressetb rne sore. There is no soundness in my flesh Localise of
thine anger ; neither is there any rest in my bones because of my
sin. For mine iniquities are gone over mine head : as an heavy bur-
den they are too heavy for me. My wounds stink and are corrupt
because of my foolishness. I am troubled ; I am bowed down greatly ;
I go mourning all the day long. I am feeble and sore broken : I
have roared by reason of the disquietness of my heart." Restless-
ness, deep thoughtfulness, disquietness of heart, continual heaviness
of soul, sorrow and anxiety of mind, lie at the bottom of the applica-
tions we speak of. From these principles their prayers flow out ;
as David adds, verse 9, " Lord, all my desire is before thee, and my
groaning is not hid from thee." This way all his trouble wrought.
He prayed out of the abundance of his meditation and grief.
Thoughts of their state and condition lie down with such persons,
and rise with them, and accompany them all the day long. As
Reuben cried, " The child is not; and I, whither shall I go ?" so doth
such a soul; — "The love of God is not, Christ is not; and I, whither
shall I cause my sorrow to go? God is provoked, death is nigh at
hand, relief is far away, darkness is about me. I have lost my peace,
my joy, my song in the night. What do I think of duties? Can
two walk together unless they be agreed ? Can I walk with God in
them, whilst I have thus made him mine enemy ? What do I
think of ordinances ? Will it do me any good to be at Jerusalem,
and not see the face of the King ? to live under ordinances, and not
to meet in them with the King of saints ? May I not justly fear
that the Lord will take his Holy Spirit from me until I be left with-
out remedy?" With such thoughts as these are sin-entangled souls
exercised, and they lie rolling in their minds in all their applications
unto God.
Idly. We see the application itself consists in and is made by the
prayer of faith, or crying unto God. Now, this is done with in-
tenseness of mind; which hath a twofold fruit or propriety, — (1st.)
Importunity; and, (2dly.) Constancy. .
It is said of our blessed Saviour, that when he was in his depths
about our sins, " he offered up prayers and supplications, with
strong cries and tears," Heb. v. 7. " Strong cries and tears " express
the utmost intension of spirit. And David expresseth it by " roaring,'''
as we have seen before; as also by " sighing, groaning, and panting."
A soul in such a condition lies down before the Lord with sighs,
groans, mourning, cries, tears, and roaring, according to the various
working of his heart, and its being affected with the things that it
hath to do ; and this produceth, —
(1st.) Importunity. The power of the importunity of faith our
Saviour hath marvellously set out, Luke xi. 5-10, as also, chap.
358 AN EXPOSITION UPON PSALM CXXX. fTer. 1. 2.
xviii. 1. Importunate prayer is certainly prevailing; and importu-
nity is, as it were, made up of these two things, — frequency of inter-
position and variety of arguings. You shall have a man that is im-
portunate come unto you seven times a-day about the same business ;
and after all, if any new thought come into his mind, though he had
resolved to the contrary, he will come again. And there is nothing
that can be imagined to relate unto the business he hath in hand
but he will make use of it, and turn it to the furtherance of his plea.
So is it in this case. Men will use both frequency of interposition
and variety of arguings : Ps. lxxxvi. 3, " I cry unto thee daily," or
rather, all the day. He had but that one business, and he attended
it to the purpose. By this means we give God " no rest," Isa. lxii.
7 ; which is the very character of importunity. Such souls go to
God ; and they are not satisfied with what they have done, and they
go again ; and somewhat abideth still with them, and they go to him
again ; and the heart is not yet emptied, they will go again to him,
that he may have no rest. What variety of arguments are pleaded
with God in this case I could manifest in the same David ; but it is
known to all. There is not anything almost that he makes not a plea
of, — the faithfulness, righteousness, name, mercy, goodness, and kind-
ness of God in Jesus Christ; the concernment of others in him, both
the friends and foes of God; his own weakness and helplessness, yea,
the greatness of sin itself: "Be merciful to my sin," saith he, "for
it is great." Sometimes he begins with some arguments of this kind;
and then, being a little diverted by other considerations, some new
plea is suggested unto him by the Spirit, and he returns immediately
to his first employment and design ; — all arguing great intension of
mind and spirit.
(2dly.) Constancy also flows from intenseness. Such a soul will
not give over until it obtain what it aims at and looks for; as we
shall see in our process in opening this psalm.
And this is in general the deportment of a gracious soid in the
condition here represented unto us. As poor creatures love their
peace, as they love their souls, as they tender the glory of God, they
are not to be wanting in this duty. What is the reason that contro-
versies hang so long between God and your souls, that it may be you
scarce see a good day all your lives? Is it not, for the most part,
from your sloth and despondency of spirit? You will not gird up the
loins of your minds, in dealing with God, to put them to a speedy
issue in the blood of Christ. You go on and off, begin and cease,
try and give over; and, for the most part, though your case be extra-
ordinary, content yourselves with ordinary and customary applica-
tions unto God. This makes you wither, become useless, and pine
away in and under your perplexities. David did not so; but after
Tor. 3.] WORDS OF THE VERSE EXPLAINED. 359
many and many a breach made by sin, yet, through quick, vigorous,
restless actings of faith, all was repaired, so that he lived peaceably,
and died triumphantly. Up, then, and be doing ; let not your " wounds
corrupt because of your folly." Make thorough work of that which
lies before you; be it long, or difficult, it is all one, it must be done,
and is attended with safety. What you are like to meet withal in
the first place shall nextly be declared.
VERSE THIRD.
The words of the verse explained, and their meaning opened.
The general frame of a gracious soul, in its perplexities about sin,
hath been declared. Its particular actings, what it doth, what it
meets withal, are nextly represented unto us.
First, then, in particular, it cries out, " If thou, Lord, shouldest
mark iniquities, O Lord, who shall stand?"
There is in the words a supposition, and an inference on that sup-
position. In the supposition there is, — 1. The name of God, that is
fixed on as suited unto it; and, 2. The thing itself supposed. In
the inference there is expressed the matter of it, to " stand ;" and
the manner of its proposal, wherein two things occur: — 1. That it is
expressed by way of interrogation. 2. The indefiniteness of that in-
terrogation, " Who shall stand?"
" If thou, Lord." He here fixes on another name of God, which
is Jah ; — a name, though from the same root with the former, yet
seldom used but to intimate and express the terrible majesty of God :
" He rideth on the heavens, and is extolled by his name Jah," Ps.
lxviii. 4. He is to deal now with God about the guilt of sin; and
God is represented to the soul as great and terrible, that he may
know what to expect and look for, if the matter must be tried out
according to the demerit of sin.
What, then, saith he to Jah? TBBfrl nfoijTDK — " If thou shouldest
mark iniquities." ">BB> is to observe and keep as in safe custody ; to
keep, preserve, and watch diligently; so to remark and observe, as to
retain that which is observed, to ponder it, and lay it up in the
heart. Gen. xxxvii. 11, Jacob "observed" Joseph's dream; that is,
he retained the memory of it, and pondered it in his heart.
The marking of iniquities, then, here intended, is God's so far con-
sidering and observing of them as to reserve them for jmnishment
and vengeance. In opposition unto this marking, he is said not to
see sin, to overlook it, to cover it, or remember it no more; that is, to
forgive it, as the next verse declares.
360 AN EXPOSITION UPON PSALM CXXX. fYer.S.
I need not show that God so far marks all sins in- all persons as
to see them, know them, disallow them, and to be displeased with
them. This cannot be denied without taking away of all grounds of
fear and worship. To deny it is all one as to deny the very being
of God; deny his holiness and righteousness, and you deny his exist-
ence. But there is a day appointed, wherein all the men of the
world shall know that God knew and took notice of all and every
one of their most secret sins. There is, then, a double marking of
sin in God ; neither of which can be denied in reference unto any sins,
in any persons. The first is physical, consisting in his omniscience,
whereunto all things are open and naked. Thus no sin is hid from
him; the secretest are before the light of his countenance. All are
marked by him. Secondly, moral, in a displicency with or displea-
sure against every sin; which is inseparable from the nature of God,
upon the account of his holiness. And this is declared in the sen-
tence of the law, and that equally to all men in the world. But the
marking here intended is that which is in a tendency to animadver-
sion and punishment, according to the tenor of the law. Not only
the sentence of the law, but a will of punishing according to it, is in-
cluded in it. " If," saith the psalmist, " thou, the great and dreadful
God, who art extolled by the glorious name Jah, shouldst take
notice of iniquities, so as to recompense sinners that come unto thee
according to the severity and exigence of thy holy law;" — what then?
It is answered by the matter of the projwsal, "Who can stand?"
that is, none can so do. To yap rig hravda oudzig Igtiv, says Chrysos-
tom. This " who," is none; no man; not one in the world. *ffaJ£. ""P,
"Quis stabit?" or "consistet," — "Who can stand?" or abide and en-
dure the trial? Every one on this supposition must perish, and that
eternally. This the desert of sin, and the curse of the law, which is
the rule of this marking of their iniquity, doth require. And there is
a notable emphasis in the interrogation, which contains the manner of
the inference. "Who can stand?" is more than if he had said, "None
can abide the trial, and escape without everlasting ruin;" for the in-
terrogation is indefinite; not, " How can I?" but, " Who can stand?"
When the Holy Ghost would set out the certainty and dreadfulness of
the perishing of ungodly men, he doth it by such a kind of expression,
wherein there is a deeper sense intimated into the minds of men
than any words can well clothe or declare : 1 Pet. iv. 1 7, " What
shall the end be of them that obey not the gospel?" and verse 18,
" Where shall the ungodly and the sinner appear?" So here, " Who
can stand?" There is a deep insinuation of a dreadful ruin as unto
all with whom God shall so deal as to mark their iniquities. See
Ps. i. 5.
The psalmist then addressing himself to deal with God about sin,
Ter.3.] PROPOSITIONS FROM the verse. 361
lays down in the first place, in the general, how things must go, not
with himself only, but with all the world, upon the supposition he
had fixed : " This is not my case only; but it is so with all mankind,
every one who is partaker of flesh and blood. Whether their guilt
(answer that which I am oppressed withal or no, all is one; guilty
they are all, and all must perish. How much more must that needs
be my condition, who have contracted so great a guilt as I have
done!" Here, then, he lays a great argument against himself, on
the supposition before laid down: " If none, the holiest, the humblest,
the most believing soul, can abide the trial, can endure; how much
less can I, who am the chiefest of sinners, the least of saints, who
come unspeakably behind them in holiness, and have equally gone
beyond them in sin ! "
This is the sense and importance of the words. Let us now consider
how they are expressive of the actings of the soul whose state and
condition is here represented unto us, and what directions they will
afford unto us, to give unto them who are fallen into the same state.
What first presents itself to a soul in distress on the account of sin— This opened
in four propositions — Thoughts of God's marking sin according to the tenor
of the law full of dread and terror.
What depths the psalmist was in hath been declared ; in them
what resolution he takes upon himself to seek God alone for relief
and recovery hath been also showed, and what earnestness in gene-
ral he useth therein. Addressing himself unto God in that frame,
»vith that purpose and resolution, the first tiling he fixeth on in par-
ticular is the greatness of his sin and guilt, according to the tenor of
the law. It appears, then, that,—
First, In a sin-perplexed soul's addresses unto God, the first
tiling that presents itself unto him is God's marking sin according
to the tenor of the law. The case is the same in this matter with all
sorts of sinners, whether before conversion or in relapses and en-
tanglements after conversion. There is a proportion between con-
version and recoveries. They are both wrought by the same means
and ways, and have both the same effects upon the souls of sinners,
although in sundry things they differ, not now to be spoken unto.
Yv^hat, then, is spoken on this head may be applied unto both
sorts, — to them that are yet unconverted, and to them who are really
delivered from their state and condition; but especially unto those
who know not whether state they belong unto, that is, to all guilty
souls. The law will put in its claim to all. It will condemn the
3G2 AN EXPOSITION UPON PSALM cxxx. [Ver.3.
sin, and try what it can do against the sinner. There is no shaking
of it off; it must be fairly answered, or it will prevail. The law
issues out an arrest for the debt; and it is to no purpose to bid the
sergeant be gone, or to entreat him to spare. If payment be not pro-
cured, and an acquaintance produced, the soul must to prison. " I
am going unto God," saith the soul; " he is great and terrible, a
marker of sin, and what shall I say unto him?" This makes him
tremble, and cry out, " 0 Lord, who shall stand?" So that it ap-
pears hence that, —
Secondly, Serious thoughts of God's marling sin according to
the tenor of the law is a thing full of dread and terror to the soul
of a sinner. But this is not all ; he is not swallowed up in this
amazement, crying out only, " Who can stand?" There is included
in the words a thorough, sincere acknowledgment of his own sin and
the guilt thereof. Mentioning the desert of sin, in his own case, he
acknowledged his own. So that, —
Thirdly, Sincere sense and acknowledgment for sin, with self-
condemnation in the justification of God, is the first "peculiar, espe-
cial working of a gracious soul rising out of its entanglements.
All this is included in these words. He acknowledged both his own
guilt and the righteousness of God if he should deal with him ac-
cording to*the demerit of sin.
And these things lie in the words absolutely considered. But the
state of the soul here represented carries us on farther. He rests not
here, as we shall see in the opening of the next verse, the chief thing
aimed at in the whole. And as a transition from the one to the
other, that we may still carry on the general design at the entrance
laid down, we must take along with us this farther observation : —
Fourthly, Though self-condemnation be an eminent preparation
for the discovery of forgiveness in God, yet a poor distressed soul
is not to rest in it, nor to rest upon it, but to pass on to the embrac-
ing of forgiveness itself.
There is yet a general proposition lying in the words that we may
make use of in our passage, and it is this : — God's marking of ini-
quities and man's salvation are everlastingly inconsistent. I mean
his marking them in the persons of sinners for the ends before men-
tioned.
Of some of these I shall farther treat, according as the handling of
them conduceth to the purpose in hand.
That which I shall begin withal is that which was first laid down,
about the effects of serious thoughts concerning God's marking sin
according to the tenor of the law; which, as I said, is the first thing
ili.it presents itself unto a sin-entangled soul in its addresses unto
God.
Ver. 3.] TEKBOB FROM A SENSE OF GUILT.
ood
But this shall not pass alone. I shall draw the two first observa-
tions into one, and make use of the first only in the confirmation of
the other; which will express the sense of the words absolutely con-
sidered. The third and fourth will lead us on in the progress of the
soul towards the relief sought after and proposed. That, therefore,
which is to be first insisted on comes up to this proposition: —
In a sin-perplexed soul's addresses unto God, the first tiling that
presents itself unto him is God's marking of sin according to the
tenor of the law; which of itself is apt to fill the soul with dread
and terror.
I shall first somewhat speak unto it in this, as considered in itself,
and then inquire into the concernment of the soul in it, whose con-
dition is here described.
The Lord speaks of some who, when they hear the word of the
curse, yet " bless themselves/' and say they shall have " peace," Deut.
xxix. 19. Let men preach and say what they will of the terror of
the Lord, they will despise it ; which God threatens with utter ex-
termination. And he notes it again as an amazing wickedness, and
the height of obdurateness, Jer. xxxvi. 24. Generally it is with sin-
ners as it was with Gaal the son of Ebed, Judges ix., when he was
fortifying of Sichem against Abimelech. Zebul tells him that Abi-
melech will come and destroy him. " Let him come," saith Gaal,
" I shall deal well enough with him. Let him bring forth his army;
I fear him not." But upon the very first appearance of Abimelech 's
army he trembled for fear, verse 36. Tell obdurate sinners of the
wrath of God, and that he will come to plead his cause against them ;
for the most part they take no notice of what you say, nor have any
serious thoughts about it, but go on as if they were resolved they
should deal well enough with him. Notwithstanding all their stout-
ness, a day is coming wherein tearfulness shall surprise them, and
make them cry out, " Who among us shall dwell with devouring
fire? who among us shall dwell with everlasting burnings?" Yea, if
the Lord be pleased in this life, in an especial manner, to draw nigh
to any of them, they quickly see that their " hearts cannot endure,
nor can their hands be strong," Ezek. xxii. 14. Their hands hang
down, and their stout hearts tremble like an aspen leaf.
He who first sinned, and had first occasion to have serious thoughts
about God's marking of sin, gives us a notable instance of what we
have affirmed; and the first in every kind is the measure of all that
follows in the same kind. Gen. iii. 8, "He heard the voice of the Lord
God ;" so he had done before without the least trouble or consternation
of spirit. He was made for communion with God; and that he might
hear his voice was part of his blessedness. But now saith he, " I heard
SG4 AN EXPOSITION UPON PSALM CXXX. [Ver.3.
thy voice and was afraid, and hid myself." He knew that God was
coming on the inquest of sin, and he was not able to bear the thoughts
of meeting him. Could he have gone into the bowels of the earth
from whence he was taken, and have been there hid from God, he
would not have failed to have attempted it. Things are now altered
with him. In that God whom he loved before as a good, holy, power-
ful, righteous Creator, Preserver, Benefactor, and Rewarder, he saw
nothing now but wrath, indignation, vengeance, and terror. This
makes him tremble out those dreadful words, " I heard thy voice and
was afraid, and hid myself."
The giving out of the law afterwards evinces what effects the con-
sideration of God's proceeding with sinners according to the tenor of
it must needs produce: Exod. xx. 18, 19, " All the people saw the
thunderings and the lightnings, and the voice of the trumpet, and
the mountain smoking;" as the apostle also describes it, Heb. xii. 18.
In this manner came forth from the Lord that " fiery law," Deut.
xxxiii. 2 ; so that all who are concerned in it " did exceedingly quake
and tremble." And yet all this respects but the severity of the law
in general, without the application of it unto any soul in particular.
There is a solemnity that carrieth an awe with it in the preparation
of an assize to be kept and held by poor worms like ourselves; but
the dread of it is peculiar to the malefactors for whose trial and exe-
cution all this preparation is made. When a soul comes to think
that all this dreadful preparation, this appearance of terrible majesty,
these streams of the fiery law, are all pointed towards him, it will
make him cry out, " Lord, who can stand?" And this law is still
in force towards sinners, even as it was on the day wherein it was
given on mount Sinai. Though Moses grew old, yet his strength
never failed; nor hath his law, the law given by him, lost any thing
of its strength, power, or authority towards sinners. It is still accom-
panied with thunderings and lightnings, as of old; and it will not
fail to represent the terror of the Lord to a guilty soul.
Among the saints themselves I could produce instances to mani-
fest that they have found it to be thus. The cases of Job, David,
Heman are known. I shall only consider it in Christ himself. From
himself he had no occasion of any discouraging thought, being holy,
harmless, undefilecl. He fulfilled all righteousness, did his Father's
will in all things, and abode in his love. This must needs be attend-
ed with the highest peace and most blessed joy. In the very en-
trance of his trials, he had a full persuasion of a comfortable issue
and success; as we may see, Isa. 1. 7-9. But yet when his soul was
exercised with thoughts of God's marking our iniquities upon him, it
was " sorrowful unto death." He was " sore amazed, and very heavy,"
Mails :-,iv. 33, 31. His agony; his blood-sweat; his strong cries and
Ver 3.] GOD HARKING SIN. 3 Gj
supplications ; his reiterated prayers, " If it be possible let tliis cup pass
from me;" his last and dreadful cry, " My God, my God, why hast
thou forsaken me?" — all manifest what apprehensions he had of what
it was for God to mark iniquities. Well may poor sinners cry out,
" Lord, who shall stand?" when the Son of God himself so trembled
under the weight of it.
In serious thoughts of God's marking sin, he is represented unto
the soul under all those glorious, terrible attributes and excellencies
which are apt to beget a dread and terror in the hearts of sinners,
when they have no relief from any covenant engagements in Christ.
The soul looks upon him as the great lawgiver, James iv. 12, — able
to revenge the breach of it, by destroying body and soul in hell fire ;
as one terrible in holiness, of purer eyes than to behold iniquity; so
also in greatness and in power; the living God, into whose hands it
is a fearful thing to fall; as attended with vindictive justice, saying,
" Vengeance belongeth unto me, I will recompense," Heb. x. 30.
Now, for a soul to consider God, clothed with all these dreadful and
terrible excellencies, coming to deal with sinners according to the
tenor of his fiery law, it cannot but make him cry out, with Moses,
" I exceedingly fear and quake."
These things work on their minds the conclusion mentioned before,
as asserted in these words, — namely, that God's marking of sin ac-
cording to the tenor of the law, and mans salvation, are utterly
inconsistent; a conclusion that must needs shake a soul when
pressed under a sense of its own guilt.
When a person who is really guilty, and knows himself to be
guilty, is brought unto his trial, he hath but these four grounds of
hope that his safety and his trial may be consistent. He may think
that either, — 1. The judge will not be able to find out or discover his
crimes; or, 2. That some one will powerfully intercede for him with
the judge; or, 3. That the rule of the law is not so strict as to take
notice of his miscarriages ; or, 4. That the penalty of it is not so se-
vere but that there may be a way of escape. Cut him short of his
expectations from some, one, or all of these, and all his hopes must
of necessity perish. And how is it in this case?
1. Of the Judge we have spoken somewhat already. The present
iuquiry is, Whether any thing may be hid from him or no, and so a door
of escape be opened to a sinner? The apostle tells us that " all things
are naked and open unto him," Heb. iv. 13; and the psalmist, that
" there is not a thought in our hearts, nor a word in our tongue, but
he understandeth it afar off, and knoweth it altogether," Ps. cxxxix.
2-4. What the sinner knows of himself that may cause him to fear,
that God knows; and what he knows not of himself that deserves
his fear, that God knows also : " He is greater than our hearts, and
oG6 AN EXPOSITION UPON PSALM CX:XX. [Ver.3.
knoweth all things," 1 John iii. 20. When God shall not only set
in order before the sinner the secret sins which he retains some re-
membrance of, but also brings to mind and represents unto him that
world of filth and folly which either he never took any real notice of
or hath utterly forgotten, it will trouble him, yea, confound him.
2. But may not this Judge be entreated to pass by what he knows,
and to deal favourably with the sinner? May not an intercessor be
obtained to plead in the behalf of the guilty soul? Eli determines
this matter, 1 Sam. ii. 25, " If one man sin against another, the
judge shall judge him ; but if a man sin against the Lokd, who shall
intreat for him?" " There is not," saith Job, " between us Tpto, one
that might argue the case, in pleading for me, and so make up the
matter, ' laying his hand upon us both,'" chap. ix. 33. We now con-
sider a sinner purely under the administration of the law, which
knows nothing of a mediator. In that case, who shall take upon him
to intercede for the sinner? Besides that all creatures in heaven and
earth are engaged in the quarrel of God against sinners, and besides
the greatness and terror of his majesty, that will certainly deter all or
any of them from undertaking any such work, what is the request that
in this case must be put up unto God? Is it not that he would cease
to be holy, leave off from being righteous, relinquish his throne, deny
himself and his sovereignty, that a rebel, a traitor, his cursed enemy,
may live and escape his justice? Is this request reasonable? Is he
fit to intercede for sinners that make it? Would he not by so doing
prove himself to be the greatest of them? The sinner cannot, then,
expect any door of escape to be opened unto him; all the world is
against him ; and the case must be tried out nakedly between God
and him. But, —
3. It may be the rule of the law whereby the sinner is to be tried
is not so strict, but that, in the case of such sins as he is guilty of,
it may admit of a favourable interpretation ; or that the good that
he hath done may be laid in the balance against his evil, and so some
relief be obtained that way. But the matter is quite otherwise. There
is no good action of a sinner, though it were perfectly good, that can
lie in the balance with, or compensate the evil of, the least sin com-
mitted; for all good is due on another account, though no guilt
were incurred. And the payment of money that a man owes, that
he hath borrowed, makes no satisfaction for what he hath stole; no
more will our duties compensate for our sins. Nor is there any good
action of a sinner but it hath evil and guilt enough attending it to
render itself unacceptable ; so that men may well cease from thoughts
of their supererogation. Besides, where there is any one sin, if all
the L;ood in the world might be supposed to be in the same person,
yet, in the indispensable order of our dependence on God, nothing
Ver.3.] GOD MARKING SIN. 3G7
of that good could come into consideration until the guilt of that sin
were answered for unto the utmost. Now, the penalty of every sin
being the eternal ruin of the sinner, all his supposed good can stand
him in little stead. And for the law itself, it is an issue of the holi-
ness, righteousness, and wisdom of God ; so that there is not any evil
so great or small but is forbidden in it, and condemned by it. Here-
upon David so states this whole matter, Ps. cxliii. 2, " Enter not into
judgment with thy servant, for in thy sight shall no man living be
justified;" — that is, if things are to be tried out and determined by
the law, no sinner can obtain acquitment ; as Paul declares the sense
of that place to be, Rom. iii. 20, Gal. ii. 16. But yet, —
4. It may be the sentence of the law is not so fierce and dreadful,
hat that, though guilt be found, there mag be get a wag of escape.
But the law speaks not one word on this side death to an offender.
There is a greatness and an eternity of wrath in the sentence of it;
and it is God himself who hath undertaken to see the vengeance of
it executed. So that, on all these accounts, the conclusion men-
tioned must needs be fixed in the soul of a sinner that entertains
thoughts of drawing nigh to God.
Though what hath been spoken may be of general use unto sin-
ners of all sorts, whether called home to God or yet strangers to him,
yet I shall not insist upon any general improvement of it, because
it is intended only for one special end or purpose. That which is
aimed at is, to show what are the first thoughts that arise in the
heart of a poor entangled soul, when first he begins to endeavour a
recovery in a returnal unto God. The law immediately puts in its
claim unto him and against him; — God is represented unto him as
angry, displeased, provoked ; and his terror more or less besets him
round about. This fills him with fear, shame, and confusion of face ;
so that he knows not what to do. These troubles are greater or
lesser, according as God seeth it best for the poor creature's present
humiliation and future safety. What, then, doth the sinner? what
are his thoughts hereupon? Doth he think to fly from God, and to
give over all endeavours of recovery? Doth he say, " This God is a
holy and terrible God ; I cannot serve him ; it is to no purpose for
me to look for any thing but fury and destruction from him : and
therefore I had as good give over as persist in my design of drawinc
nigh to him?" It cannot be denied but that in this case thoughts of
this nature will be suggested by unbelief, and that sometimes great
perplexities arise to the soul by them : but this is not the issue and
final product of this exercise of the soul ; it produceth another effect ■
it calls for that which is the first particular working of a gracious
soul arising out of its sin-entanglements. This is, as was declared,
a sincere sense of sin, and acknowledgment of it, with self-condem-
868 AN EXPOSITION UPON PSALM CXXX. [Ycr.3.
nation in the justification of God; this is the first thing that a soul
endeavouring a recovery from its depths is brought and wrought
unto. His general resolution, to make serious and thorough work
with what he hath in hand, was before unfolded. That which, in the
next place, we are directed unto in these words is, the reflection on
itself, upon the consideration of God's marking iniquity, now men-
tioned. This is faith's great and proper use of the law; the nature
wnereof shall be farther opened in the next discourse.
TI13 first particular actings of a soul towards a recovery out of the depths of sin
■ — Sense of sin, wherein it consists, how it is wrought — Acknowledgment of
sin ; its nature and properties — Self-condemnation.
What is the frame of the soul in general that is excited by grace,
and resolves in the strength thereof to attempt a recovery out of the
depths of sin-entanglements, hath been declared. We have also
showed what entertainments, in general, such a soul had need to ex-
pect, yea, ordinarily shall be sure to meet withal. It may be he goes
forth at first like Samson with his locks cut, and thinks he will do
as at other times; but he quickly finds his peace lost, his wounds
painful, his conscience restless, God displeased, and his whole condi-
tion, as the utmost of his own apprehension, hazardous. This fills
him with the thoughts expressed in this third verse, and fixes the
conclusion in his mind discoursed of before. He finds now that
he hath the law afresh to deal withal. Thence ariseth that sense
and acknowledgment of sin, that self-condemnation in the justifica-
tion of God, whereof we now speak. He grows not sullen, stubborn,
displeased, and so runs away from God; he doth not " utterly faint,"
despond, and give over, he pleads not any thing in his own justifica-
tion or for the extenuation of his sin and guilt; he quarrelleth not with,
he repineth not against, the holiness, severity, and righteousness of
the law of God; but reflects wholly on himself, bis own unworthiness,
guilt, and desert, and in a sense of them lies down at the foot of
God, in expectation of his word and sentence.
Three tilings in this condition we ascribe unto such a soul: —
First, A sincere sense of sin. There is a twofold sense of sin.
The one is general and notional ; whereby a man knows what sin is,
that himself is a sinner, — that he is guilty of this or that, these or
those sins; only his heart is not affected proportionably to that dis-
covery and knowledge which he hath of these things. The other i.-»
e and ciiicacious. The soul being acquainted with the nature of
Ver.S.] THE SOUL S ACTINGS TOWARDS A RECOVERY. 3 GO
sin, with its own guilt in reference unto sin in general, as also to this
or that sin, is universally influenced by that apprehension unto suit-
able affections and operations.
Of both these we have an instance in the same person. David,
before Nathan's coming to him, had the former; afterwards he had
the latter also. It cannot be imagined but that, before the coming
of the prophet, he had a general knowledge and sense, not only ab-
solutely of the nature of sin, but also that himself was a sinner, and
guilty of those very sins which afterward he was reproved for. To
think otherwise is to suppose not only that he was unsainted, but
unmanned also and turned into a beast. But yet this wrought not
in him any one affection suitable to his condition. And the like
may be said of most sinners in the world. But now, when Kathan
comes to him, and gives him the latter efficacious sense whereof we
speak, we know what effects it did produce.
It is the latter only that is under consideration; and that also is
twofold: — 1. Legal, or antecedaneous unto conversion; 2. Evangeli-
cal, and previous to the recovery from depths, whereof we treat. How
these two differ, and how they may be discerned one from the other,
being both of them in their kind sincere, is not my business to declare.
Now, this last, which we assign as the first duty, work, or acting
of a returning soul, is a deep and practical apprehension, wrought in
the mind and heart of a believing sinner by the Holy Ghost, of sin
and its evils, in reference unto the law and love of God, the cross
and blood of Christ, the communion and consolation of the Spirit,
and all the fruits of love, mercy, or grace that it hath been made
partaker of, or on gospel ground hoped for.
1. The principal efficient cause of it is the Holy Ghost. He it is
who " convinceth of sin/' John xvi. 8. He works indeed by means,
— he wrought it in David by the ministry of Nathan, and he wrought
it in Peter by the look of Christ, — but his work it is; no man can
work upon his own soul. It will not spring out of men's rational
considerations. Though men may exercise their thoughts about
such things, as one would think were enough to break the heart of
stones, yet if the Holy Ghost put not forth a peculiar efficacy of his
own, this sense of sin will not be wrought or produced. As the'
waters at the pool of Bethesda were not troubled but when an angel
descended and moved them, no more will the heart for sin without
a saving illapse of the Holy Ghost.
2. It is deep apprehension of sin and the evils of it. Slight,
transient thoughts about them amount not to the sense of which we
speak. "My sorrow," saith David, "is continually before me," Ps.;
xxxviii. 17. It pressed him always and greatly. Hence he com-
pares this sense of sin wrought by the Holy Ghost, to " arrows that ,
vol. vi. 24
S70 AN EXPOSITION UPON PSALM CXXX. [Ver.3.
stick in the flesh," verse 2; they pain sorely and are always perplex-
ing. Sin, in this sense of it, lays hold on the soul, so that the sinner
cannot look up, Ps. xl. 12; and it abides with him, making "his sore
run in the night without ceasing," Ps. lxxvii. 2, and depriveth the
soul of rest. " My soul," saith he, " refused to be comforted." This
apprehension of sin lies down and rises with him in whom it is.
Transient thoughts, attended with infrequent sighs and ejaculations,
little become a returning soul. And, —
3. It is practical. It is not seated only in the speculative part
of the mind, hovering in general notions, but it dwells in the practi-
cal understanding, which effectually influenceth the will and affec-
tions,— such an apprehension as from which sorrow and humiliation
are inseparable. The acts of the practical understanding do so neces-
sarily produce together with them suitable acts of the will and affec-
tions, that some have concluded that those are indeed proper acts of
the will which are usually ascribed to the understanding. It is so in
the mind as that the whole soul is cast into the mould and likeness
of it; humiliation, sorrow, self-abhorrency, do live and die with it.
4. (1.) It hath, in the first place, respect unto the law of God.
There can be no due consideration of sin wherein the law hath not
its place. The law calls for the sinner, and he willingly gives up
his sin to be judged by it. There he sees it to be " exceeding sin-
ful," Rom. vii. 13. Though a believer be less under the power of
the law than others, yet he knows more of the authority and nature
of it than others ; he sees more of its spirituality and holiness. And
the more a man sees of the excellency of the law, the more he sees of
the vileness of sin. This is done by a soul in its first endeavour of
a recovery from the entanglements of sin. He labours thoroughly
to know his disease, that he may be cured. It will do him no good,
he knows, to be ignorant of his distemper or his danger. He knows
that if his wounds be not searched to the bottom, they will stink and
be corrupt. To the law, then, he brings himself and his sin. By that
he sees the vileness of the one and the danger of the other. Most
men lie still in their depths, because they would willingly escape the
first step of their rising. From the bottom of their misery, they
would fain at once be at the top of their felicity. The soul managed
in this work by the Holy Ghost doth not so. He converseth with
the law, brings his sin unto it, and fully hears the sentence of it.
When the sin is thoroughly condemned, then he farther takes care of
the sinner. As ever you desire to come to rest, avoid not this en-
trance of your passion unto it. Weigh it well, and attend unto what
the law speaks of your sin and its desert, or you will never make a due
application to God for forgiveness. As ever you would have your souls
justified by grace, take care to have your sins judged by the law.
Ver.3.] EVANGELICAL CONVICTIONS OF SIN. 371
(2.) There is a respect in it to the love of God; and this breaks
the heart of the poor returning sinner. Sorrow from the law shuts
itself up in the soul, and strangleth it. Sorrow from the thoughts
of the love of God opens it, and causeth it to flow forth. Thoughts of
sinning against the love of God, managed by the Holy Ghost ; — what
shall I say? their effects in the heart are not to be expressed. This
made Ezra cry out, " 0 my God, I am ashamed and blush to lift up
my face to thee/' chap. ix. 6; and verse 10, " What shall we say after
this?" After what? Why, all the fruits of love and kindness they
had been made partakers of. Thoughts of love and sin laid together
make the soul blush, mourn, be ashamed, and confounded in itself.
So Ezek. xxxvi. 31, " Then shall ye remember your own evil ways,
and your doings that were not good." When shall they do so? When
thoughts and apprehensions of love shall be brought home to them ;
and, saith he, " Then shall ye lothe yourselves in your own sight."
The sold now calls to -mind what love, what kindness, and what
mercy, what grace, what patience hath been exercised towards it,
and whereof it hath been made partaker. The thoughts of all these
now come in upon him as streams of water. Such mercy, such com-
munion, such privileges, such hopes of gl ory, such tastes of heaven,
such peace, such consolation, such joy, such communications of the
Spirit, — all to a poor, wretched, cursed, lost, forlorn sinner; and all
this despised, neglected! the God of them all provoked, forsaken!
"Ah," saith the soul, "whither shall I cause my sorrow to go?" This
fills him with shame and confusion of face, makes him mourn in
secret, and sigh to the breaking of the loins. And then, —
(3.) The blood and cross of Christ is also brought to remem-
brance by the Holy Ghost. "Ah," saith the soul, "have I thus requited
the wonderful, astonishing love of my Redeemer? Is this the return,
the requital, I have made unto him? Are not heaven and earth
astonished at the despising of that love, at which they are astonish-
ed?" This brake Peter's heart upon' the look of Christ. Such words
as these from Christ will, in this condition, sound in the ears of the
soul : " Did I love thee, and leave my glory to become a scorn and
reproach for thy sake? Did I think my life, and all that was dear
unto me, too good for thee, to save thee from the wrath to come?
Have I been a wilderness unto thee, or a land of darkness? What
could I have done more for thee? When I had nothing left but my
life, blood, and soul, they went all for thee, that thou mightst live
by my death, be washed in my blood, and be saved through my
soul's being made an offering for thee ! And hast thou thus requited
my love, to prefer a lust before me, or by mere sloth and folly to be
turned away from me? Go, unkind and unthankful soul, and see if
thou canst find another Redeemer." This overwhelms the soul, and
372 AN EXPOSITION UPON PSALM cxxx. [Yer.3.
even drowns it in tears of sorrow. And then the bitterness also of
the sufferings of Christ are brought to mind : " They look on him
whom they have pierced, and mourn," Zech. xii. 10. They remember
his gall and wormwood, his cry and tears, his agony and sweat, his
desertion and anguish, his blood and death, the sharpness of the
sword that was in his soul, and the bitterness of the cup that was put
into his hand. Such a soul now looks on Christ, bleeding, dying,
wrestling with wrath and curse for him, and seeth his sin in the
streams of blood that issued from his side. And all this increaseth
that sense of sin whereof we speak. Also, —
(4.) It relates to the communion and consolations of the Holy
Ghost, with all the privileges and fruits of love we are by him made
partakers of. The Spirit is given to believers, upon the promise of
Christ, to dwell in them. He takes up their hearts to be his dwell-
ing-place. To what ends and purposes ? That he may purify and
sanctify them, make them holy, and dedicate them to God; to furnish
them with grace and gifts; to interest them in privileges; to guide,
lead, direct, comfort them ; to seal them unto the day of redemption.
Now, this Spirit is grieved by sin, Eph. iv. 30, and his dwelling-place
defiled thereby, 1 Cor. vi. 19, hi. 17. Thoughts hereof greatly sharpen
the spiritual sense of sin in a recovering soul. He considers what
light, what love, what joy, what consolation, what privileges, it hath
by him been made partaker of; what motions, warnings, workings to
keep it from sin, it hath found from him; and says within itself,
" What have I done? whom have I grieved, whom have I provoked?
What if the Lord should now, for my folly and ingratitude, utterly
take his Holy Spirit from me? What if I should have so grieved
him that he will dwell in me no more, delight in me no more ?
WThat dismal darkness and disconsolation, yea, what utter ruin should
I be left unto ! However, what shame and confusion of face belongs
to me for my wretched disingenuity and ingratitude towards him!"
This is the First thing that appears in the returning soul's actings
and frame, — a sincere sense of sin on the account mentioned, wrought
in it by the Holy Ghost. And this a soul in the depths described
must come unto, if ever it expects or looks for deliverance and a re-
covery. Let not such persons expect to have a renewed sense of
mercy without a revived sense of sin.
Secondly. From hence proceedeth an ingenuous, free, gracious
acknowledgment of sin. Men may have a sense of sin, and yet suffer
it to lie burning as a fire shut up in their bones, to their continual
disquietment, and not be able to come off unto a free, soul-opening
acknowledgment ; yea, confession may be made in general, and
mention tin rein of that very sin wherewith the soul is most entangled,
and yet the soul come short of a due performance of this duty
Yer.3.] THE ACKNOWLEDGMENT OF SIX. 373
Consider how the case stood with David: Ps. xxxii. 3, " When I kept
silence, my bones waxed old through my roaring all the day long."
How could David keep silence, and yet roar all the day long? What
is that silence which is consistent with roaring? It is a mere nega-
tion of that duty which is expressed, verse 5, that is intended : " I
acknowledged my sin unto thee, and mine iniquity have I not hid."
It was not a silence of submission and waiting on God that he in-
tends; that would not have produced a wasting of his spiritual strength,
as he complains this silence did: " My bones waxed old." Nor yet
was it a sullen, stubborn, and contumacious frame that was upon him ;
but he notes, saith Calvin (and he says well), " Affectum qui medius
est inter tolerantiam et contumaciam, vitio et virtuti affinis;" — " An
affection between patience and stubbornness, bordering on the one
and other." That is, he had a deep sense of sin; this disquieted and
perplexed him all the day long; which he calls his roaring. It
weakened and wearied him, making his bones wax old, or his strength
decay; yet was he not able to bring his heart to that ingenuous, gra-
cious acknowledgment which, like the lancing of a festered wound,
would have given at least some ease to his soul. God's children are
ofttimes in this matter like ours. Though they are convinced of a
fault, and are really troubled at it, yet they will hardly acknowledge
it. So do they. They will go up and down, sigh and mourn, roar
all the day long; but an evil and untoward frame of spirit, under the
power of unbelief and fear, keeps them from this duty.
Now, that this acknowledgment may be acceptable unto God, it
is required, first, that it he free; then, that it be full.
1. It must be free, and spiritually ingenuous. Cain, Pharaoh,
Ahab, Judas, came all to an acknowledgment of sin ; but it was whether
they would or no. It was pressed out of them ; it did not flow from
them. The confession of a person under the convincing terrors of
the law or dread of imminent judgments is like that of malefactors
on the rack, who speak out that for which themselves and friends
must die. What they say, though it be the truth, is a fruit of force
and torture, not of any ingenuity of mind. So is it with merely
convinced persons. They come not to the acknowledgment of sin
with any more freedom. And the reason is, because all sin hath
shame ; and for men to be free unto shame is naturally impossible,
shame being nature's shrinking from itself and the posture it would
appear in. But now the returning soul hath never more freedom,
liberty, and aptitude of spirit, than when he is in the acknowledg-
ment of those things whereof he is most ashamed. And this is no
small evidence that it proceeds from that Spirit which is attended
with that liberty ; for "where the Spirit of the Lord is, there is liberty,"
2 Cor. iii. 17. When David was delivered from his silence, he
374 AN EXPOSITION UPON PSALM CXXX, [Ver.3.
expresseth this frame in the performance of his duty: Ps. xxxii. 5, "I
acknowledged my sin unto thee, and mine iniquity have I not hid. I
said, I will confess my transgressions." His mouth is now open, and
his heart enlarged, and he multiplies one expression upon another to
manifest his enlargement. So doth a soul rising out of its depths, in
this beginning of this address unto God. Having the sense of sin
before described wrought in him by the Holy Ghost, his heart is
made free, and enlarged unto an ingenuous acknowledgment of his
sin before the Lord. Herein he pours out his soul unto God, and
hath not more freedom in any thing than in dealing about that
whereof he is most ashamed.
2. Full also it must be. Reserves ruin confession. If the soul
have any secret thought of rolling a sweet morsel under its tongue, of
a bow in the house of Rimmon, it is like part of the price kept back,
which makes the whole robbery instead of an offering. If there be
remaining a bitter root of favouring any one lust or sin, of any occa-
sion of or temptation unto sin, let a man be as open, free, and ear-
nest as can be imagined in the acknowledgment of all other sins and
evils, the whole duty is rendered abominable. Some persons, when
they are brought into depths and anguish about any sin, and are
thereon forced to the acknowledgment of it, at the same time they
are little concerned with their other follies and iniquities, that, it may
be, are no less provoking unto God than that is from whence their
present trouble doth arise. " Let not," as James speaks in another
case, " such a man think that he shall receive any thing of the Lord."
It must be full and comprehensive, as well as free and ingenuous.
And of such importance is the right performance of this duty, that
the promise of pardon is ofttimes peculiarly annexed unto it, as that
which certainly carries along with it the other duties which make up
a full returnal unto God, Prov. xxviii. 13; 1 John i. 9. And that
place in Job is remarkable, chap, xxxiii. 27, 28, " He looketh upon
men, and if any say, I have sinned, and perverted that which was
right, and it profited me not ; he will deliver his soul from going
into the pit, and his life shall see the light." He shall not only be
made partaker of pardon, but of consolation also, and joy in the light
of God's countenance.
Thirdly. There yet remains self-condemnation with the justifi-
cation of God, which lies expressly in the words of the verse under
consideration ; and hereof are two parts : —
1. Self-abhorrency, or dislike. The soul is now wholly displeased
with itself, and reflects upon itself with all affections of regret and
trouble. So the apostle declares it to have been with the Corin-
thians, when their godly sorrow was working in them, 2 Cor. vu.
11. Among other things, it wrought in them "indignation and re-
Yer.3.] SELF-COXDEMXATIOS. 875
venge;" or a reflection on themselves with all manner of dislike and
abhorrency. In the winding up of the controversy between God and
Job, this is the point he rests in. As he had come in general to a
free, full, ingenuous acknowledgment of sin, chap. xl. 4, 5, so in par-
ticular he gives up his whole contest in this abhorrency of himself,
chap. xlii. 6, " I abhor myself, and repent in dust and ashes." " What
a vile, wretched creature have I been!" saith the souL " I blush and
am ashamed to think of my folly, baseness, and ingratitude. Is it
possible that I should deal thus with the Lord? I abhor, I loathe
myself; I would fly anywhere from myself, I am so vile and loath-
some,— a thing to be despised of God, angels, and men." And, —
2. There is self-judging in it also. This the apostle invites the
Corinthians unto, 1 Epist. xi. 31, " If we would judge ourselves,
we should not be judged." This is a person pronouncing sentence
on himself according to the tenor of the law. The soul brings not
only its sin but itself also to the law. It puts itself, as to merit and
desert, under the stroke and severity of it. Hence ariseth a full jus-
tification of God in what sentences soever he shall be pleased to pro-
nounce in the case before him.
And these three things which we have passed through compose
the frame and first actings of a gracious soul rising from its depths.
They are all of them signally expressed in that place where we
have a signal recovery exemplified, Hos. xiv. 1-3. And this makes
way for the exaltation of grace, the great thing in all this dis-
pensation aimed at by God, Eph. i 6. That which he is now
doing is to bring the soul to glory in him, 1 Cor. i. 31 ; which is
all the return he hath from his large and infinitely bountiful ex-
penses of grace and mercy. Now, nothing can render grace con-
spicuous and glorious until the soul come to this frame. Grace
will not seem high until the soul be laid very low. And this also
suits or prepares the soul for the receiving of mercy in a sense of
pardon, the great thing aimed at on the part of the sinner; and it
prepares it for every duty that is incumbent on him in that condi-
tion wherein he is. This brings the soul to waiting with diligence
and patience. If things presently answer not our expectation, we
are ready to think we have done what we can ; if it will be no better,
we must bear it as we are able; — which frame God abhors. The soul
in this frame is contented to wait the pleasure of God, as we shall
see in the close of this psalm. " Oh," saith such a one, " if ever I
obtain a sense of love, if ever I enjoy one smile of his countenance
more, it is of unspeakable grace. Let him take his own time, his
own season; it is good for me quietly to wait, and to hope fur his
salvation." And it puts the soul on prayer; yea, a soul in this frame
prays always. And there is nothing more evident than that want of
376 AN EXPOSITION UPON PSALM cxxx. [Ver.3
a thorough engagement unto the performance of these duties is the
great cause why so few come clear off from their entanglement all
their days. Men heal their wounds slightly; and, therefore, after a
new, painful festering, they are brought into the same condition of
jestlessness and trouble which they were in before.
Grounds of miscarriages when persons are convinced of sin and humbled —
Resting in that state — Resting on it.
The soul is not to be left in the state before described. There
is other work for it to apply itself unto, if it intend to come unto
rest and peace. It hath obtained an eminent advantage for the
discovery of forgiveness ; but to rest in that state wherein it is, or
to rest upon it, will not bring it into its harbour. Three things
we discovered before in the soul's first serious address unto God for
deliverance, — sense of sin, acknowledgment of it, and self-condemna-
tion. Two evils there are which attend men oftentimes when they
are brought into that state. Some rest in it, and press no farther;
some rest upon it, and suppose that it is all which is required of
them. The psalmist avoids both these, and notwithstanding all his
pressures reacheth out towards forgiveness, as we shall see in the
next verse. I shall briefly unfold these two evils, and show the ne-
cessity of their avoidance : —
First, By resting or staying in it, I mean the soul's desponding,
through discouraging thoughts that deliverance is not to be obtained.
Being made deeply sensible of sin, it is so overwhelmed with thoughts
of its own vileness and un worthiness as to sink under the burden.
Such a soul is " afflicted, and tossed with tempest, and not comfort-
ed," Isa. liv. 11, until it is quite weary; — as a ship in a storm at sea,
when all means of contending are gone, men give up themselves to
be driven and tossed by the winds and seas at their pleasure. This
brought Israel to that state wherein he cried out, " My way is hid
from the Loed, and my judgment is passed over from my God," chap,
xl. 27; and Zion, " The Lord hath forsaken me, and my Lord hath
forgotten me," chap. xlix. 14. The soul begins secretly to think there
is no hope; God regardeth it not; it shall one day perish; relief is far
away, and trouble nigh at hand. These thoughts do so oppress them,
that though they forsake not God utterly to their destruction, yet
they draw not nigh unto him effectually to their consolation.
This is the first evil that the soul in this condition is enabled to
avoid. We know how God rebukes it in Zion: "Zion said, The
Yer.3.] EVILS OF RESTING IX CONVICTION, ETC. S77
Lord hath forsaken me, and my Lord hath forgotten me," chap,
xlix. 14. But how foolish is Zion, how fro ward, how unbelieving in
this matter! What ground hath she for such sinful despondencies,
suth discouraging conclusions? " Can a woman," saith the Lord,
" forget her sucking child, that she should not have compassion on
the son of her womb? yea, they may forget, yet will I not forget
thee." The like reproof he gives to Jacob upon the like complaint,
chap. xl. 28-31. There is nothing that is more provoking to the
Lord, nor more disadvantageous unto the soul, than such sinful de-
spondency; for, —
1. It insensibly weakens the soul, and disenables it both for pre-
sent duties and future endeavours. Hence some poor creatures
mourn, and even pine away in this condition, never getting one step
beyond a perplexing sense of sin all their days. Some have dwelt
so long upon it, and have so entangled themselves with a multitude
of perplexed thoughts, that at length their natural faculties have
been weakened and rendered utterly useless; so that they have lost
both sense of sin and every thing else. Against some, Satan hath
taken advantage to cast in so many entangling objections into their
minds, that their whole time hath been taken up in proposing doubts
and objections against themselves; with these they have gone up
and down to one and another, and being never able to come unto a
consistency in their own thoughts, they have spent all their days in a
fruitless, sapless, withering, comfortless condition. Some, with whom
things come to a better issue, are yet for a season brought to that
discomposure of spirit, or are so filled with their own apprehensions,
that when the things which are most proper to their condition are
spoken to them, they take no impression in the least upon them.
Thus the soul is weakened by dwelling too long on these considera-
tions; until some cry with those in Ezek. xxxiii. 10, " Our sins are
upon us, we pine away in them, how should we then live?"
2. This frame, if it abides by itself, will insensibly give counte-
nance unto hard thoughts of God, and so to repining and weariness in
waiting on him. At first the soul neither apprehends nor fears any
such issue. It supposeth that it shall condemn and abhor itself and
justify God, and that for ever. But when relief comes not in, this
resolution begins to weaken. Secret thoughts arise in the heart that
God is austere, inexorable, and not to be dealt withal. This some-
times casts forth such complaints as will bring the soul unto new
complaints before it comes to have an issue of its trials. Here, in
humiliation antecedaneous to conversion, many a convinced person
perisheth. They cannot wait God's season, and perish under their
impatience. And what the saints of God themselves have been over-
taken withal in their depths and trials, we have many examples and
378 AN EXPOSITION UPON PSALM CXXX. [Yer.3.
instances. Delight and expectations are the grounds of our abiding
with God. Both these are weakened by a conquering, prevailing
sense of sin, without some relief from the discovery of forgiveness,
though at a distance. And, therefore, our perplexed soul stays not
here, but presseth on towards that discovery.
Secondly, There is a resting on this frame that is noxious
and hurtful also. Some finding this sense of sin, with those other
things that attend it, wrought in them in some measure, begin to
think that now all is well, this is all that is of them required. They
will endeavour to make a life from such arguments of comfort as
they can take from their trouble. They think this a ground of peace,
that they have not peace. Here some take up before conversion,
and it proves their ruin. Because they are convinced of sin, and
troubled about it, and burdened with it, they think it shall be well
with them. But were not Cain, Esau, Saul, Ahab, Judas, convinced
of sin and burdened with it? Did this profit them? did it interest
them in the promises? Did not the wrath of God overtake them
notwithstanding? So is it with many daily; they think their con-
viction is conversion, and that their sins are pardoned because they
have been troubled.
This, then, is that which we reject, which the soul in this condi-
tion doth carefully avoid, — so to satisfy itself with its humiliation, as
to make that a ground of supportment and consolation, being thereby
kept off from exercising faith for forgiveness ; for this is, —
1 . A fruit of self-righteousness. For a soul to place the spring of
its peace or comfort in any thing of its own, is to fall short of Christ
and to take up in self. We must not only be "justified," but "glory"
in him also, Isa. xlv. 25. Men may make use of the evidence of
their graces, but only as mediums to a farther end ; not as the rest
of the soul in the least. And this deprives men's very humiliations
of all gospel humility. True humility consists more in believing
than in being sensible of sin. That is the soul's great self-emptying
and abasing; this may consist with an obstinate resolution to scamble
for something upon the account of self-endeavours.
2. Though evangelical sense of sin be a grace, yet it is not the
uniting grace; it is not that which interests us in Christ, not that
which peculiarly and in its own nature exalts him. There is in this
sense of sin that which is natural and that which is spiritual; or the
matter of it and its spirituality. The former consists in sorrow,
trouble, self-abasement, dejection, and anxiety of mind, with the like
>ns. Of these I may say, as the apostle of afflictions, " They are
not joyous, but grievous." They are such as are accompanied with
the aversation of the object which they are conversant about. In
their own nature they are no more but the soul's retreat into itself,
Ver.4.] THE WORDS OF THE VERSE EXPLAINED. 379
with an abhorrency of the objects of its sorrow and grief. When
these affections are spiritualized, their nature is not changed. The
soul in and by them acts according to their nature ; and doth by
them, as such, but retreat into itself, with a dislike of that they are
exercised about. To take up here, then, must needs be to sit down
short of Christ, whether it be for life or consolation.
Let there be no mistake. There can be no evangelical sense of
sin and humiliation where there is not union with Christ, Zech. xii.
10. Only in itself and in its own nature it is not availing. Now,
Christ is the only rest of our souls ; in any thing, for any end 01
purpose, to take up short of him is to lose it. It is not enough that
we be " prisoners of hope/' but we must " turn to our stronghold/'
Zech. ix. 12; not enough that we are "weary and heavy laden/' but
we must " come to him," Matt. xi. 28-30. It will not suffice that
we are weak, and know we are weak, but we must " take hold on the
strength of God," Isa. xxvii. 4, 5.
3. Indeed, 'pressing after forgiveness is the very life and power
of evangelical humiliation. How shall a man know that his humi-
liation is evangelical, that his sorrow is according to God ? Is it not
from hence he may be resolved, that he doth not in it as Cain did,
who cried his sins were greater than he could bear, and so departed
from the presence of God; nor as Judas did, who repented and
hanged himself ; nor as Felix did, — tremble for a while, and then re-
turn to his lusts; nor as the Jews did in the prophet, pine away
under their iniquities because of vexation of heart? Nor doth he divert
his thoughts to other things, thereby to relieve his soul in his trouble ;
nor fix upon a righteousness of his own ; nor slothfully lie down under
his perplexity, but in the midst of it he plies himself to God in
Christ for pardon and mercy. And it is the soul's application unto
God for forgiveness, and not its sense of sin, that gives unto God the
glory of his grace.
Thus far, then, have we accompanied the soul in its depths. It is
now looking out for forgiveness; which, what it is, and how we come
to have an interest in it, the principal matter in this discourse in-
tended, is nextly to be considered.
VERSE FOURTH.
The words explained, and the design or scope of the psalmist in them discovered.
The state and condition of the soul making application unto God
in this psalm is recounted, verse 1. It was in the " depths:" not only
S80 AN EXPOSITION UPON PSALM cxxx. [Ver. 4.
providential depths of trouble, affliction, and perplexities thereon;
but also depths of conscience, distress on the account of sin ; as in the
opening of those words have been declared.
The application of this soul unto God, with restless fervency and
earnestness, in that state and condition; its consideration in the first
place of the law, and the severity of God's justice in a procedure
thereon, with the inevitable ruin of all sinners if God insist on that
way of dealing with them, — have also been opened and manifested
from the foregoing verses.
Being in this estate, perplexed in itself, lost in and under the con-
sideration of God's marking iniquity according to the tenor of the
law, that which it fixes on, from whence any relief, stay, or support-
ment might be expected in such a condition, is laid down in this
verse.
Verse 4. — " But there is forgiveness with thee, that thou mayest
be feared."
I shall first open the words as to their signification and import-
ance; then show the design of the psalmist in them, with reference
to the soul whose condition is here represented; and, lastly, propose
the general truths contained in them, wherein all our concernments
do lie.
" There is forgiveness." 'IXaapog say the LXX., and Jerome ac-
cordingly, " propitiatio," "propitiation;" which is somewhat more
than " venia," or " pardon," as by some it is rendered.
'"^OV^l1, " Condonatio ipsa," " Forgiveness itself." It is from n?p, to
spare, to pardon, to forgive, to be propitious; and is opposed to ?&$,
a word composed of the same letters varied (which is common in that
language), signifying to cut off and destroy.
Now, it is constantly applied unto sin, and expresseth every thing
that concurs to its pardon or forgiveness; as, —
First, It expresseth the mind or will of pardoning, or God's gracious
readiness to forgive: Ps. lxxxvi. 5, " Thou, Lord, art good, n?P1., and
ready to forgive;" xpqarbg r.ui svriuxiis, "benign and meek," or "spar-
ing, propitious," — of a gracious, merciful heart and nature. So Neh.
ix. 17, "Thou art a God" nirPPD " propitiationum," " of propitiations
or pardons;" or, as we have rendered it, "ready to forgive," — "a God
of forgivenesses;" or, " all plenty of them is in thy gracious heart,"
Isa. lv. 7, " so that thou art always ready to make out pardons to
sinners." The word is used again, Dan. ix. 9, to the same purpose.
Secondly, It regards the act of pardoning, or actual forgiveness it-
si 1 1 : Ps. ciii. 3, U?M\\, " Who forgiveth all thine iniquities,"— "actually
discharged! thee of them;" which place the apostle respecting, renders
the word by y^afiau^svog: Col. ii. 13, "Having freely forgiven you"
(for so much the word imports) " all your trespasses."
Ver.4.] THE WORDS OF THE VEESE EXPLAINED. SSI
And this is the word that God useth in the covenant, in that great
promise of grace and pardon, Jer. xxxi. 34.
It is warrantable for us, yea, necessary, to take the word in the
utmost extent of its signification and use. It is a word of favour, and
requires an interpretation tending towards the enlargement of it. "V\ e
see it may be rendered iXatpog, or " propitiation;" %apis, or " grace;"
and " venia," or " pardon;" and may denote these three things: —
1. The gracious, tender, merciful heart and will of God, who is
the God of pardons and forgivenesses; or ready to forgive, to give out
mercy, to add to pardon.
2. A respect unto Jesus Christ, the only t\afffi>6g, or propitiation
for sin, as he is expressly called, Rom. iii. 25; 1 John ii. 2. And this
is that which interposeth between the gracious heart of God and the
actual pardon of sinners. All forgiveness is founded on propitiation.
3. It denotes condonation, or actual forgiveness itself, as we are
made partakers of it; comprising it both actively, as it is an act of
grace in God, and passively, as terminated in our souls, with the de-
liverance that attends it. In this sense, as it looks downwards and
in its effects respects us, it is of mere grace ; as it looks upwards to its
causes and respects the Lord Christ, it is from propitiation or atone-
ment. And this is that pardon which is administered in the cove-
nant of grace.
Now, as to the place which these words enjoy in this psalm, and
their relation to the state and condition of the soul here mentioned,
this seems to be their importance: —
" 0 Lord, although this must be granted, that if thou shouldst mark
iniquities according to the tenor of the law, every man living must
perish, and that for ever; yet there is hope for my soul, that even I,
who am in the depths of sin-entanglements, may find acceptance
with thee : for whilst I am putting my mouth in the dust, if so be
there may be hope, I find that there is an atonement, a propitiation
made for sin, on the account whereof thou sayest thou hast found a
ransom, and wilt not deal with them that come unto thee according
to the severity and exigence of thy justice ; but art gracious, loving,
tender, ready to forgive and pardon, and dost so accordingly. There
IS FOEGIVENESS WITH THEE."
The following words, " Therefore thou shalt be feared/' or " That
thou mayest be feared/' though in the original free from all ambi-
guity, yet are so signally varied by interpreters, that it may not be
amiss to take notice of it in our passage.
The Targum hath it, " That thou mayest be seen." This answers
not the word, but it doth the sense of the place well enough. God
in his displeasure is said to hide himself or his face : Isa, viii. 1 7, " The •
Loild hideth his face from the house of Jacob." By forgiveness we
382 AN EXPOSITION UPON PSALM cxxx. [Ver. 4
obtain again the light of his countenance. This dispels the darkness
and clouds that are about him, and gives us a comfortable prospect
of his face and favour. " There is forgiveness with him that he may
be seen." Besides, there is but one letter different in the original
words, and that which is usually changed for the other.
The LXX. render them, "Evsxa rov 6v6/j,ar6g gov, — " For thy name's
sake," or " thy own sake;" that is, freely, without any respect unto
any thing in us. This also would admit of a fair and sound construc-
tion, but that there is more than ordinary evidence of the places
being corrupted : for the Vulgar Latin, which, as to the Psalms, was
translated out of the LXX., renders these words, " Propter legem
tuam," — "For thy law's sake;" which makes it evident that that
translator reads the words htxa tou v6/iov sov, and not ovo/xocrog, as now
we read. Now, though this hath in itself no proper sense (for for-
giveness is not bestowed for the law's sake), yet it discovers the ori-
ginal of the whole mistake. »T$n, " the law," differs but in one letter
from ifyfi, " that thou mayest be feared ;" by a mistake whereof this
hsxa tqu vopov, " for thy law's sake," crept into the text. Nor doth
this any thing countenance the corrupt figment of the novelty of the
Hebrew vowels and accents, as though this difference might arise
from the LXX. using a copy that had none, — that is, before their
invention, which might occasion mistakes and differences; for this
difference is in a letter as well as in the vowels, and therefore there
can be no colour for this conceit, unless we say also that they had
copies of old with other consonants than those we now enjoy. Bellar-
mine, in his exposition of this place, endeavours to give countenance
unto the reading of the Vulgar Latin, " For thy law's sake;" affirming
that by the law here, not the law of our obedience is intended, but
the law or order of God's dealing with us, — that is, his mercy and
faithfulness ; — which is a mere new invention to countenance an old
error, which any tolerable ingenuity would have confessed, rather
than have justified by so sorry a pretence; for neither is that expres-
sion or that word ever used in the sense here by him feigned, nor
can it have any such signification.
Jerome renders these words, " Ut sis terribilis," — " That thou
mayest be dreadful or terrible;" doubtless not according to the in-
tendment of the place. It is for the relieving of the soul, and not
for the increasing of its dread and terror, that this observation is
made, " There is forgiveness with thee."
But the words are clear, and their sense is obvious. N^ i^f ,— -
" Therefore thou shalt be feared ;" or, " That thou mayest be feared."
By the " fear of the Lord," in the Old Testament, the whole wor-
ship of God, moral and instituted, all the obedience which we owe
unto him, both for matter and manner, is intended. Whatever we
Ver. 4.] the words of the terse explaixed. SS3
are to perform unto God, being to be carried on and performed with
reverence and godly fear, by a metonymy of the adjunct, that name
is given to the whole. " That thou mayest be feared," then, is, " That
thou mayest be served, worshipped; that I, who am ready to faint and
give over on the account of sin, may yet be encouraged unto, and yet
continue in, that obedience which thou requirest at my hands:" and
this appears to be the sense of the whole verse, as influenced by and
from those foregoing: —
" Although, O Lord, no man can approach unto thee, stand before
thee, or walk with thee, if thou shouldst mark their sins and follies
according to the tenor of the law, nor could they serve so great and
holy a God as thou art; yet because I know from thy revelation of
it that there is also with thee, on the account of Jesus Christ the pro-
pitiation, pardon and forgiveness, I am encouraged to continue with
thee, waiting for thee, worshipping of thee, when, without this dis-
covery, I should rather choose to have rocks and mountains fall upon
me, to hide me from thy presence."
" But there is forgiveness with thee, and therefore thou shalt be
feared."
The words being thus opened, we may take a full view in them of
the state and condition of the soul expressed in this psalm; and that
answering the experiences of all who have had any thing to do with
God in and about the depths and entanglements of sin.
Having in and from his great depths, verse 1, addressed himself
with fervent, redoubled cries, yea, outcries to God, and to him alone,
for relief, verses 1, 2; having also acknowledged his iniquities, and
considered them according to the tenor of the law, verse 3 ; he con-
fesseth himself to be lost and undone for ever on that account, verse
3. But he abides not in the state of self-condemnation and dejec-
tion of soul; he says not, "There is no hope; God is a jealous God,
a holy God, I cannot serve him; his law is a fiery law, which I can-
not stand before; so that I had as good give over, sit down and
perish, as contend any longer!" No; but searching by faith into the
discovery that God makes of himself in Christ through the covenant
of grace, he finds a stable foundation of encouragement to continue
waiting on him, with expectation of mercy and pardon.
Propositions or observations from the former exposition of the words — The first
proposed to confirmation — No encouragement for any sinner to approach
unto God without a discovery of forgiveness.
From the words unfolded, as they lie in their contexture in the
psalm, the ensuing propositions do arise: —
3S4 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
First, Faith's discovery of forgiveness in God, though it have no
present sense of its own peculiar interest therein, is the great sup-
portment of a sin-perplexed soul.
Secondly, Gospel forgiveness, whose discovery is the sole support-
ment of sin-distressed souls, relates to the gracious heart or good will
of the Father, the God of forgiveness, the propitiation that is made
by the blood of the Son, and free condonation or pardon according
to the tenor of the covenant of grace.
Thirdly, Faith's discovery of forgiveness in God is the sole bottom
of adherence to him, in acceptable worship and reverential obedience.
The first of these is that whose confirmation and improvement I
principally aim at; and the others only so far as they have coin-
cidence therewith, or may be used in a subserviency to the illustra-
tion or demonstration thereof.
In the handling, then, of this truth, that it may be of the more
advantage unto them whose good is sought and intended in the pro-
posal and management of it, I shall steer this course, and show, —
First, That there is not the least encouragement to the soul of a
sinner to deal with God without this discovery.
Secondly, That this discovery of forgiveness in God is a matter
great, holy, and mysterious; and which very few on gospel abiding-
grounds do attain unto.
Thirdly, That yet this is a great, sacred, and certain truth, as
from the manifold evidences of it may be made to appear.
Fourthly, That this is a stable supportment unto a sin-distressed
soul shall be manifested, and the whole applied, according to the
several concernments of those who shall consider it.
First. There is not the least encouragement for the soul of a
sinner to entertain any thoughts of approaching unto God without
this discovery. All the rest of the world is covered with a deluge of
wrath. This is the only ark whereunto the soul may repair and find
rest. All without it is darkness, curse, and terror.
We have an instance and example of it, beyond all exception, in
Adam. When he knew himself to be a sinner (and it was impossible
for him, as we shall show afterward, to make a discovery of any such
thing as forgiveness with God), he laid aside all thoughts of treating
with him; the best of his foolish contrivance was for an escape: Gen.
iii. 10, "I heard thy voice," saith he to God, " in the garden, and I
was AFRAID, because I was naked ; and I HID myself." Nothing but
" Thou shalt die the death," sounded in his ears. In the morning of
that day, he was made by the hand of God ; a few hours before, he
had converse and communion with him, with boldness and peace;
why, then, doth nothing now but fear, flying, and hiding, possess
him? Adam had sinned, the promise was not yet given, no revela-
Ver.4.] NO APPROACH TO GOD WITHOUT FORGIVENESS. 385
tion made of forgiveness in God ; and what other course than that
vain and foolish one to fix upon he knew not. No more can any
of his posterity, without this revelation. What else any of them hath
fixed on in this case hath been no less foolish than his hiding; and
in most, more pernicious. When Cain had received his sentence
from God, it is said " he went out nfrl] *}$F?} from the presence" or
face " of the Lord," Gen. iv. 16. From his providential presence he
could never subduct himself: so the psalmist informs us at large, Ps.
cxxxix. 7-10. The very heathen knew, by the light of nature, that
guilt could never drive men out of the reach of God : —
" Quo fugis Encelade ? quascunque accesseris oras
Sub Jove semper eris."
They knew that l'i%n (the vengeance of God) would not spare sin-
ners, nor could be avoided, Acts xxviii. 4s. From God's gracious
presence, which he never enjoyed, he could not depart. It was, then,
his presence as to his worship, and all outward acts of communion,
that he forsook, and departed from. He had no discovery by faith
of forgiveness, and therefore resolved to have no more to do with
God, nor those who cleaved to him; for it respects his course, and not
any one particular action.
This also is stated, Isa. xxxiii. 14, " The sinners in Zion are afraid;
fearfulness hath surprised the hypocrites. Who among us shall
dwell with the devouring fire ? who among us shall dwell with
everlasting burnings?" The persons spoken of are sinners, great
sinners, and hypocrites. Conviction of sin and the desert of it was
fallen upon them; a light to discern forgiveness they had not; they
apprehend God as devouring fire and everlasting burnings only, — one
that would not spare, but assuredly inflict punishment according to
the desert of sin ; and thence is their conclusion, couched in their in-
terrogation, that there can be no intercourse of peace between him
and them,' — there is no abiding, no enduring of his presence. And
what condition this consideration brings the souls of sinners unto,
when conviction grows strong upon them, the Holy Ghost declares :
Micah vi. 6, 7, " Wherewith shall I come before the Lord, and bow
myself before the high God? shall I come before him with burnt-
offerings, with calves of a year old? Will the Lord be pleased with
thousands of rams, or with ten thousands of rivers of oil? shall I
give my first-born for my transgression, the fruit of my body for the
sin of my soul?" Sense of sin presseth, forgiveness is not discovered
(like the Philistines on Saul, Samuel not coming to his direction);
and how doth the poor creature perplex itself in vain, to find out a
way of dealing with God? " Will a sedulous and diligent observation
of his own ordinances and institutions relieve me? ' Shall I come
vol. vi. 25
386 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
before him with burnt-offerings, with calves of a year old?' " Alas'
thou art a sinner, and these sacrifices cannot make thee " perfect," or
acquit thee, Heb. x. 1. " Shall I do more than ever he required of
any of the sons of men? 0 that I had ' thousands of rams, and ten
thousands of rivers of oil' to offer to him!" Alas! if thou hadst all
the " bulls and goats" in the world, " it is not possible that their blood
should take away sins," verse 4. " But I have heard of them who
have snatched their own children from their mothers' breasts, and
cast them into the fire, until they were consumed, so to pacify their
consciences in expiating the guilt of their iniquities. Shall I take
this course? will it relieve me? I am ready to part with my 'first-
born' into the fire, so I may have deliverance from my 'transgression.'"
Alas ! this never came into the heart of God to approve or accept of.
And as it was then, whilst that kind of worship was in force, so is it
still as to any duties really to be performed, or imaginarily. Where
there is no discovery of forgiveness, they will yield the soul no relief,
no supportment; God is not to be treated upon such terms.
Greatness and rareness of the discovery of forgiveness in God — Reasons of it —
Testimonies of conscience and law against it, etc.
Secondly. This discovery of forgiveness in God is great, holy,
•and mysterious, and which very few on gospel grounds do attain
unto.
All men, indeed, say there is; most men are persuaded that they
think so. Only men in great and desperate extremities, like Cain or
Spira, seem to call it into question. But their thoughts are empty,
groundless, yea, for the most part wicked and atheistical. Elihu tells
us, that to declare this aright to a sinful soul, it is the work of " a
messenger, an interpreter, one among a thousand," Job xxxiii. 23 ;
that is, indeed, of Christ himself. The common thoughts of men
about this thing are slight and foolish, and may be resolved into those
mentioned by the psalmist, Ps. 1. 21. They think that " God is alto-
gether such an one as themselves;" that, indeed, he takes little or no
care about these things, but passeth them over as slightly as they do
themselves. That, notwithstanding all their pretences, the most of
men never had indeed any real discovery of forgiveness, shall be
afterward undeniably evinced; and I shall speedily show the differ-
ence that is between their vain credulity and a gracious gospel dis-
covery of forgiveness in God> For it must be observed, that by thi 3
discovery I intend both the revelation of it made by God and our
Ver.4.] FORGIVENESS A GREAT MYSTERY. 387
understanding and reception of that revelation to our own advan-
tage; as shall be showed immediately.
Now, the grounds of the difficulty intimated consist partly in the
hinderances that lie in the way of this discovery, and partly in the
nature of the thing itself that is discovered; of both which I shall
briefly treat.
But here, before I proceed, somewhat must be premised to show
what it is that I particularly intend by a discovery of forgiveness.
It may, then, be considered two ways: — 1. For a doctrinal, objective
discovery of it in its truth. 2. An experimental, subjective dis-
cover}7 of it in its power. In the first sense, forgiveness in God hath
been discovered ever since the giving out of the first promise : God
revealed it in a word of promise, or it could never have been known ;
as shall be afterward declared. In this sense, after many lesser de-
grees and advancements of the light of it, it was fully and gloriously
brought forth by the Lord Jesus Christ in his own person, and is
now revealed and preached in the gospel, and by them to whom the
word of reconciliation is committed ; and to declare this is the prin-
cipal work of the ministers of the gospel. Herein he those unsearch-
able treasures and riches of Christ, which the apostle esteemed as his
chiefest honour and privilege that he was intrusted with the declara-
tion and dispensation of, Eph. hi. 8, 9. I know by many it is despised,
by many traduced, whose ignorance and blindness is to be lamented ;
but the day is coming which will manifest every man's work of what
sort it is. In the latter sense, how it is made by faith in the soul,
shall in its proper place be farther opened and made known. Here
many men mistake and deceive themselves. Because it is so in the
book, they think it is so in them also. Because they have been taught
it, they think they believe it. But it is not so ; they have not heard
this voice of God at any time, nor seen his shape. It hath not been
revealed unto them in its power.
To have this done is a great work; for, —
First, The constant voice of conscience lies against it. Con-
science, if not seared, inexorably condemneth and pronounceth wrath
and anger upon the soul that hath the least guilt cleaving to it, Now,
it hath this advantage, it lieth close to the soul, and by importunity
and loud speaking it will be heard in what it hath to say ; it will
make the whole soul attend, or it will speak like thunder. And its
constant voice is, that where there is guilt there must be judgment,
Rom. ii 14, 15. Conscience naturally knows nothing of foroiveness;
yea, it is against its very trust, work, and office to hear any thing of
it. If a man of courage and honesty be intrusted to keep a garrison
against an enemy, let one come and tell him that there is peace made
between those whom he serves and their enemies, so that he may
388 AN EXPOSITION UPON PSALM CXXX [Ver.4.
leave his guard, and set open the gates, and cease his watchfulness;
how wary will he be, lest under this pretence he be betrayed ! " No,"
saith he; " I will keep my hold until I have express order from my
superiors." Conscience is intrusted with the power of God in the
soul of a sinner, with command to keep all in subjection with refer-
ence unto the judgment to come. It will not betray its trust in be-
lieving every report of peace. No ; but this it says, and it speaks in
the name of God, " Guilt and punishment are inseparable twins ; if
the soul sin, God will judge. What tell you me of forgiveness? I
know what my commission is, and that I will abide by. You shall
not bring in a superior commander, a cross principle, into my trust ;
for if this be so, it seems I must let go my throne, — another lord
must come in ;" not knowing, as yet, how this whole business is com-
pounded in the blood of Christ. Now, whom should a man believe
if not his own conscience, which, as it will not flatter him, so it in-
tends not to affright him, but to speak the truth as the matter
require th? Conscience hath two works in reference unto sin, — one
to condemn the acts of sin, another to judge the 'person of the sinner;
both with reference to the judgment of God. When forgiveness
comes, it would sever and part these employments, and take one of
them out of the hand of conscience; it would divide the spoil with
this strong one. It shall condemn the fact, or every sin : but it shall
no more condemn the sinner, the person of the sinner ; that shall be
freed from its sentence. Here conscience labours with all its might
to keep its whole dominion, and to keep out the power of forgiveness
from being enthroned in the soul. It will allow men to talk of for-
giveness, to hear it preached, though they abuse it every day ; but to
receive it in its power, that stands up in direct opposition to its
dominion. " In the kingdom," saith conscience, " I will be greater
than thou;" and in many, in the most, it keeps its possession, and
will not be deposed.
Nor, indeed, is it an easy work so to deal with it. The apostle
tells us that all the sacrifices of the law could not do it, Heb. x. 2 :
they could not bring a man into that estate wherein he " should
have no more conscience of sin;" — that is, conscience condemning
the person ; for conscience in a sense of sin, and condemnation of it,
is never to be taken away. And this can be no otherwise done but
by the blood of Christ, as the apostle at large there declares.
It is, then, no easy thing to make a discovery of forgiveness unto a
soul, when the work and employment which conscience, upon unques-
tionable grounds, challengeth unto itself lies in opposition unto it.
Hence is the soul's great desire to establish its own righteousness,
whereby its natural principles may be preserved in their power. Let
self-righteousness be enthroned, and natural conscience desires no
Ver.4.] CONSCIENCE OPPOSED TO FORGIVENESS. SS9
more; it is satisfied and pacified. The law it knows, and righteous-
ness it knows ; but as for forgiveness, it says, " Whence is it ? " Unto the
utmost, until Christ perfects his conquest, there are on this account
secret strugglings in the heart against free pardon in the gospel, and
fluctuations of mind and spirit about it. Yea, hence are the doubts
and fears of believers themselves. They are nothing but the striv-
ings of conscience to keep its whole dominion, to condemn the sinner
as well as the sin. More or less it keeps up its pretensions against
the gospel whilst we live in this world. It is a great work that the
blood of Christ hath to do upon the conscience of a sinner; for
whereas, as it hath been declared, it hath a power, and claims a right
to condemn both sin and sinner, the one part of this its power is to
be cleared, strengthened, made more active, vigorous, and watchful,
the other to be taken quite away. It shall now see more sins than
formerly, more of the vileness of all sins than formerly, and condemn
them with more abhorrency than ever, upon more and more glorious
accounts than formerly; but it is also made to see an interposition
between these sins and the person of the sinner who hath committed
them, which is no small or ordinary work.
Secondly, The law lies against this discovery. The law is a beam
of the holiness of God himself. What it speaks unto us, it speaks in
the name and authority of God; and I shall briefly show concerning
it these two things: — 1. That this is the voice of the lata, — namely,
that there is no forgiveness for a sinner. 2. That a sinner hath great
reason to give credit to the law in that assertion.
1. It is certain that the law knows neither mercy nor forgiveness.
The very sanction of it lies wholly against them : " The soul that
sinneth, it shall die;" " Cursed is he that continueth not in all things
in the book of the law to do them," Deut. xxvii. 26; [Gal. iii. 10.]
Hence the apostle pronounceth universally, without exception, that
they who " are under the law are under the curse," Gal. iii. 10; and
saith he, verse 12, " The law is not of faith." There is an inconsis-
tency between the law and believing; they cannot have their abode
in power together. " ' Do this and live \ fail and die," is the constant,
immutable voice of the law. This it speaks in general to all, and
this in particular to every one.
2. The sinner seems to have manifold and weighty reasons to at-
tend to the voice of this law, and to acquiesce in its sentence; for, —
(1.) The law is connatural to him; his domestic, his old acquaint-
ance. It came into the world with him, and hath grown up with
him from his infancy. It was implanted in his heart by nature, — is
his own reason; he can never shake it off or part with it. It is his
familiar, his friend, that cleaves to him as the flesh to the bone ; so
that they who have not the law written cannot but show forth the
390 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
work of the law, Kom. ii. 14, 15, and that because the law itself is
inbred to them. And all the faculties of the soul are at peace with
it, in subjection to it. It is the bond and ligament of their union,
harmony, and correspondency among themselves, in all their moral
actings. It gives life, order, motion to them all. Now, the gospel,
that comes to control this sentence of the law, and to relieve the
sinner from it, is foreign to his nature, a strange thing to him, a thing
he hath no acquaintance or familiarity with; it hath not been bred
up with him ; nor is there any thing in him to side with it, to make
a party for it, or to plead in its behalf. Now, shall not a man rather
believe a domestic, a friend, indeed himself, than a foreigner, a
stranger, that comes with uncouth principles, and such as suit not its
reason at all? 1 Cor. i. 18.
(2.) The law speaks nothing to a sinner but what his conscience
assures him to be true. There is a constant concurrence in the tes-
timony of the law and conscience. When the law says, " This or
that is a sin worthy of death," conscience says, " It is even so/' Rom.
i. 32. And where the law of itself, as being a general rule, rests,
conscience helps it on, and says, " This and that sin, so worthy of
death, is the soul guilty of." " Then die," saith the law, " as thou hast
deserved." Now, this must needs have a mighty efficacy to prevail
with the soul to give credit to the report and testimony of the law;
it speaks not one word but what he hath a witness within himself to
the truth of it. These witnesses always agree ; and so it seems to be
established for a truth that there is no forgiveness.
(3.) The law, though it speak against the soul's interest, yet it
speaks nothing but what is so just, righteous, and equal, that it even
forceth the soul's consent. So Paul tells us, that men know this
voice of the law to be the "judgment of God," Rom. i. 32. They know
it, and cannot but consent unto it, that it is the judgment of God, —
that is, good, righteous, equal, not to be controlled. And, indeed,
what can be more righteous than its sentence? It commands obe-
dience to the God of life and death; promiseth a reward, and declares
that for non -performance of duty, death will be inflicted. On these
terms the sinner cometh into the world. They are good, righteous,
holy; the soul accepts of them, and knows not what it can desire
better or more equal. This the apostle insists upon, chap. vii. 12,
13, "Wherefore the law is holy, and the commandment holy, and
just, and good. Was then that which was good made death unto
me? God forbid. But sin, that it might appear sin, working death
in me by that which is good; that sin by the commandment might
become exceeding sinful." Wherever the blame falls, the soul can-
not but acquit the law, and confess that what it says is righteous and
uncontrollably equal And it is meet things should be so. Now,
Ver.4.] TESTIMONY OF THE LAW. 391
though the authority and credit of a witness may go very far in a
doubtful matter, when there is a concurrence of more witnesses it
strengthens the testimony; but nothing is so prevalent to beget be-
lief as when the things themselves that are spoken are just and
good, not liable to any reasonable exception. And so is it in this
case : unto the authority of the law and concurrence of conscience,
this also is added, the reasonableness and equity of the thing itself
proposed, even in the judgment of the sinner, — namely, that every
sin shall be punished, and every transgression receive a meet recom-
pense of reward.
(4.) But yet farther. What the law says, it speaks in the name
and authority of God. What it says, then, must be believed, or we
make God a liar. It comes not in its own name, but in the name
of him who appointed it. You will say, then, " Is it so indeed? Is
there no forgiveness with God? For this is the constant voice of
the law, which you say speaks in the name and authority of God,
and is therefore to be believed." I answer briefly with the apostle,
" What the law speaks, it speaks to them that are under the law."
It doth not speak to them that are " in Christ," whom the " law of
the Spirit of life hath set free from the law of sin and death;" but
to them that are "under the law" it speaks; and it speaks the very
truth, and it speaks in the name of God, and its testimony is to be
received. It says there is no forgiveness in God, namely, to them
that are under the law; and they that shall flatter themselves with
a contrary persuasion will find themselves wofully mistaken at the
great day.
On these and the like considerations, I say, there seems to be a
great deal of reason why a soul should conclude that it will be
according to the testimony of the law, and that he shall not find for-
giveness. Law and conscience close together, and insinuate them-
selves into the thoughts, mind, and judgment of a sinner. They
strengthen the testimony of one another, and greatly prevail. If any
are otherwise minded, I leave them to the trial. If ever God awaken
their consciences to a thorough performance of their duty, — if ever he
open their souls, and let in the light and power of the law upon them,
— they will find it no small work to grapple with them. I am sure that
eventually they prevail so far, that in the preaching of the gospel we
have great cause to say, " Lord, who hath believed our report?" We
come with our report of forgiveness, but who believes it? by whom is
it received? Neither doth the light, nor conscience, nor conversation
of the most, allow us to suppose it is embraced.
Thirdly, The ingrafted notions that are in the minds of men con-
cerning the nature and justice of God lie against this discovery also.
There are in all men by nature indelible characters of the holiness
892 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
and purity of God, of his justice and hatred of sin, of his invariable
righteousness in the government of the world, that they can neither
depose nor lay aside; for notions of God, whatever they are, will
bear sway and rule in the heart, when things are put to the trial.
They were in the heathens of old ; they abode with them in all their
darkness; as might be manifested by innumerable instances. But so
it is in all men by nature. Their inward thought is, that God is an
avenger of sin; that it belongs to his rule and government of the
world, his holiness and righteousness, to take care that every sin be
punished; this is his judgment, which all men know, as was observed
before, Rom. i. 32. They know that it is a righteous thing with God
to render tribulation unto sinners. From thence is that dread and
fear which surpriseth men at an apprehension of the presence of God,
or of any thing under him, above them, that may seem to come on
his errand. This notion of God's avenging all sin exerts itself secretly
but effectually. So Adam trembled, and hid himself. And it was
the saying of old, " I have seen God, and shall die." When men are
under any dreadful providence, — thunderings, lightnings, tempests, in
darkness, — they tremble ; not so much at what they see, or hear, or
feel, as from their secret thoughts that God is nigh, and that he is a
consuming fire.
Now, these inbred notions lie universally against all apprehensions
of forgiveness, which must be brought into the soul from without
doors, having no principle of nature to promote them.
It is true, men by nature have presumptions and common ingrafted
notions of other properties of God besides his holiness and justice, — as
of his goodness, benignity, love of his creatures, and the like ; but all
these have this supposition inlaid with them in the souls of men,
namely, that all things stand between God and his creatures as they
did at their first creation. And as they have no natural notion of for-
giveness, so the interposition of sin weakens, disturbs, darkens them,
as to any improvement of those apprehensions of goodness and benig-
nity which they have. If they have any notion of forgiveness, it is
from some corrupt tradition, and not at all from any universal prin-
ciple that is inbred in nature, such as are those which they have of
God's holiness and vindictive justice.
And this is the first ground ; from whence it appears that a real,
solid discovery of forgiveness is indeed a great work; many difficulties
and hinderances lie in the way of its accomplishment.
Ver.4.] false presumptions of forgiveness. 393
False presumptions of forgiveness discovered — Differences between them and faith
evangelical.
Before I proceed to produce and manage the remaining evidences
of this truth, because what hath been spoken lies obnoxious and open
to an objection, which must needs rise in the minds of many, that it
may not thereby be rendered useless unto them, I shall remove it out
of the way, that we may pass on to what remains.
It will, then, be said, " Doth not all this lie directly contrary to our
daily experience? Do ye not find all men full enough, most too full,
of apprehensions of forgiveness with God? What so common as ' God
is merciful?' Are not the consciences and convictions of the most
stifled by this apprehension? Can you find a man that is otherwise
minded ? Is it not a common complaint, that men presume on it unto
their eternal ruin? Certainly, then, that which all men do, which
every man can so easily do, and which you cannot keep men off from
doing, though it be to their hurt, hath no such difficulty in it as is
pretended." And on this very account hath this weak endeavour to
demonstrate this truth been by some laughed to scorn; men who
have taken upon them the teaching of others, but, as it seems, had
need be taught themselves the very "first principles of the oracles of
God."
Ans. All this, then, I say, is so, and, much more to this purpose
may be spoken. The folly and presumption of poor souls herein can
never be enough lamented. But it is one thing to embrace a cloud,
a shadow, another to have the truth in reality. I shall hereafter
show the true nature of forgiveness and wherein it doth consist,
whereby the vanity of this self-deceiving will be discovered and laid
open. It will appear in the issue, that, notwithstanding all their
pretensions, the most of men know nothing at all, or not any thing
to the purpose, of that which is under consideration. I shall, there-
fore, for the present, in some few observations, show how far this
delusion of many differs from a true gospel discovery of forgiveness,
such as that we are inquiring after.
First, The common notion of forgiveness that men have in the
world is twofold : — 1. An atheistical presumption on God, that he is
not so just and holy, or not just and holy in such a way and manner,
as he is by some represented, is the ground of their persuasion of for-
giveness. Men think that some declarations of God are fitted only
to make them mad; that he takes little notice of these things; and
that what he doth, he will easily pass by, as, they suppose, better be-
comes him. " Come, ' let us eat and drink, for to-morrow we shall
die.'" This is their inward thought, " The Lord will not do good,
394- AN EXPOSITION UPON PSALM cxxx. [Ver.4.
neither will lie do evil;" which, says the psalmist, is men's thinking
that God is such a one as themselves, Ps. 1. 21. They have no deep nor
serious thoughts of his greatness, holiness, purity, severity, but think
that he is like themselves, so far as not to he much moved with what
they do. What thoughts they have of sin, the same they think God
hath. If with them a slight ejaculation be enough to expiate sin,
that their consciences be no more troubled, they think it is enough
with God that it be not punished. The generality of men make
light work of sin; and yet in nothing doth it more appear what
thoughts they have of God. He that hath slight thoughts of sin had
never great thoughts of God. Indeed, men's undervaluing of sin
ariseth merely from their contempt of God. All sin s concernments
flow from its relation unto God ; and as men's apprehensions are of
God, so will they be of sin, which is an opposition to him. This is
the frame of the most of men, — they know little of God, and are little
troubled about any thing that relates unto him. God is not rever-
enced, sin is but a trifle, forgiveness a matter of nothing; whoso will
may have it for asking. But shall this atheistical wickedness of the
heart of man be called a discovery of forgiveness? Is not this to make
God an idol? He who is not acquainted with God's holiness and
purity, who knows not sin's desert and sinfulness, knows nothing of
forgiveness.
2. From the doctrine of the gospel commonly preached and made
known, there is a general nption begotten in the minds of men that
God is ready to forgive. Men, I say, from hence have a doctrinal
apprehension of this truth, without any real, satisfactory foundation
of that apprehension as to themselves. This they have heard, this
they have been often told ; so they think, and so they resolved to do.
A general persuasion hereof spreads itself over all to whom the sound
of the gospel doth come. It is not fiducially resolved into the gospel,
but is an opinion growing out of the report of it.
Some relief men find by it in the common course of their conver-
sation, in the duties of worship which they do perform, as also in
their troubles and distresses, whether internal and of conscience, or
external and of providence, so that they resolve to retain it.
And this is that which I shall briefly speak unto, and therein
manifest the differences between this common prevailing apprehen-
sion of forgiveness, and faith's discovery of it to the soul in its power.
(1.) That which we reject is loose and general; not fixed, ingraft-
ed, or planted on the mind. So is it always where the minds of
men receive things only in their notion and not in their power. It
wants fixedness and foundation ; which defects accompany all notions
ol the mind that are only retained in the memory, not implanted in
the judgment They have general thoughts of it, which they use as
Ver.4.] FALSE PRESUMPTIONS OF FORGIVENESS. £05
occasion serves. They hear that God is a merciful God, and as such
they intend to deal with him. For the true bottom, rise, and foun-
dation of it, — whence or on what account the pure and holy God, who
will do no iniquity, the righteous God, whose judgment it is that
they that commit sin are worthy of death, should yet pardon iniquity,
transgression, and sin, — they weigh it not, they consider it not ; or, if
they do, it is in a slight and notional way, as they consider the thing
itself. They take it for granted so it is, and are never put seriously
upon the inquiry how it comes to be so; and that because indeed
they have no real concernment in it. How many thousands may
we meet withal who take it for granted that forgiveness is to be had
with God, that never yet had any serious exercise in their souls about
the grounds of it, and its consistency with his holiness and justice!
But those that know it by faith have a sense of it fixed particularly
and distinctly on their minds. They have been put upon an inquiry
into the rise and grounds of it in Christ ; so that on a good and un-
questionable foundation they can go to God and say, " There is for-
giveness with thee." They see how and by what means more glory
comes unto God by forgiveness than by punishing of sin ; which is
a matter that the other sort of men are not at all solicitous about.
If they may escape punishment, whether God have any glory or no,
for the most part they are indifferent.
(2.) The first apprehension ariseth without 'any trial upon in-
quiry in the consciences of them in whom it is. They have not, by
the power of their convictions and distresses of conscience, been put
to make inquiry whether this thing be so or no. It is not a persua-
sion that they have arrived unto in a way of seeking satisfaction to
their xDwn souls. It is not the result of a deep inquiry after peace
and rest. It is antecedent unto trial and experience, and so is not
faith, but opinion; for although faith be not experience, yet it is
inseparable from it, as is every practical habit. Distresses in their
consciences have been prevented by this opinion, not removed. The
reason why the most of men are not troubled about then sins to any
purpose, is from a persuasion that God is merciful and will pardon ;
when indeed none can really, on a gospel account, ordinarily, have
that persuasion, but those who have been troubled for sin, and that
to the purpose. So is it with them that make this discovery by
faith. They have had conflicts in their own spirits, and, being de-
prived of peace, have accomplished a diligent search whether for-
giveness were to be obtained or no. The persuasion they have of
it, be it more or less, is the issue of a trial they have had in their
own souls, of an inquiry how things stood between God and them
as to peace and acceptation of their persons. This is a vast dif-
ference. The one sort might possibly have had trouble in their
SO 6 AN EXPOSITION UPON PSALM CXXX [Ver.4.
consciences about sin, had it not been for their opinion of for-
giveness. This hath prevented or stifled their convictions ; — not healed
their wounds, which is the work of the gospel ; but kept them from
being wounded, which is the work of security. Yea, here lies the ruin
of the most of them who perish under the preaching of the gospel.
They have received the general notion of pardon; it floats in their
minds, and presently presents itself to their relief on all occasions.
Doth God at any time, in the dispensation of the word, under an afflic-
tion, upon some great sin against their ruling light, begin to deal with
their consciences? — before their conviction can ripen or come to any
perfection, before it draw nigh to its perfect work, they choke it,
and heal their consciences with this notion of pardon. Many a man,
between the assembly and his dwelling-house, is thus cured. You
may see them go away shaking their heads, and striking on their
breasts, and before they come home be as whole as ever. " Well,
God is merciful, there is pardon/' hath wrought the cure. The other
sort have obtained their persuasion as a result of the discovery of
Christ in the gospel, upon a full conviction. Trials they have had,
and this is the issue.
(3.) The one ivhich we reject worheth no love to God, no delight
in him, no reverence of him, but rather a contempt and commonness
of spirit in dealing with him. There are none in the world that
deal worse with Go'd than those who have an ungrounded persuasion
of forgiveness. And if they do fear him, or love him, or obey him in
any thing, more or less, it is on other motives and considerations,
which will not render any thing they do acceptable, and not at all on
this. As he is good to the creation, they may love, as he is great and
powerful, they may fear him; but sense of pardon, as to any such
ends or purposes, hath no power upon them. Carnal boldness, for-
mality, and despising of God, are the common issues of such a notion
and persuasion. Indeed, this is the generation of great sinners in
the world ; men who have a general apprehension, but not a sense of
the special power of pardon, openly or secretly, in fleshly or spiritual
sins, are the great sinners among men. Where faith makes a dis-
covery of forgiveness, all things are otherwise. Great love, fear, and
reverence of God, are its attendants. Mary Magdalene loved much,
because much was forgiven. Great love will spring out of great for-
giveness. " There is forgiveness with thee," saith the psalmist, " that
thou mayest be feared." No unbeliever doth truly and experiment-
ally know the truth of this inference. But so it is when men " fear
the Lord, and his goodness," Hos. iii. 5. I say, then, where pardon-
ing mercy is truly apprehended, where faith makes a discovery of it
to the soul, it is endeared unto God, and possessed of the great springs
of love, delight, fear, and reverence, Ps. cxvi. 1, 5-7.
Ver.4] FALSE PRESUMPTIONS OF FORGIVENESS. 307
(4.) This notional apprehension of the pardon of sin begets no
serious, thorough hatred and detestation of sin, nor is prevalent to
a relinquishment of it; nay, it rather secretly insinuates into the soul
encouragements unto a continuance in it. It is the nature of it to
lessen and extenuate sin, and to support the soul against its convic-
tions. So Jude tells us, that some " turn the grace of God into las-
civiousness," verse 4; and says he, "They are 'ungodly men;' let them
profess what they will, they are ungodly men/' But how can they
turn the grace of our God into lasciviousness? Is grace capable of a
conversion into lust or sin? "Will what was once grace ever become
wantonness? It is objective, not subjective grace, the doctrine, not
the real substance of grace, that is intended. The doctrine of for-
giveness is this grace of God, which may be thus abused. From
hence do men who have only a general notion of it habitual!}- draw
secret encouragements to sin and folly. Paul also lets us know that
carnal men, coming to a doctrinal acquaintance with gospel grace, are
very apt to make such conclusions, Rom. vi. 1. And it will appear
at the last day how unspeakably this glorious grace hath been per-
verted in the world. It would be well for many if they had never
heard the name of forgiveness. It is otherwise where this revelation
is received indeed in the soul by believing, Rom. vi. 14. Our being
under grace, under the power of the belief of forgiveness, is our great
preservative from our being under the power of sin. Faith of for-
giveness is the principle of gospel obedience, Tit. ii. 11, 12.
(5.) The general notion of Jorgiveness brings with it no sweetness,
no rest to the soul. Flashes of joy it may, abiding rest it doth not.
The truth of the doctrine fluctuates to and fro in the minds of those
that have it, but their wills and affections have no solid delight nor
rest by it. Hence, notwithstanding all that profession that is made
in the world of forgiveness, the most of men ultimately resolve their
peace and comfort unto themselves. As their apprehensions are of
their own doing, good or evil, according to their ruling light, whatever
it be, so as to peace and rest are they secretly tossed up and down.
Every one in his several way pleaseth himself with what he doth in
answer unto his own convictions, and is disquieted as to his state and
condition, according as he seems to himself to come short thereof.
To make a full life of contentation upon pardon, they know not how
to do it. One duty yields them more true repose than many thoughts
of forgiveness. But faith finds sweetness and rest in it ; being thereby
apprehended, it is the only harbour of the soul. It leads a man to
God as good, to Christ as rest. Fading evanid joys do ofttimes at-
tend the one ; but solid delight, with constant obedience, are the fruits
only of the other.
(6.) Those who have the former only take up their persuasion on
393 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
false grounds, though the thing itself be true; and they cannot but
use it unto false ends and purposes, besides its natural and genuine
tendency. For their grounds, they will be discovered when I come
to treat of the true nature of gospel forgiveness. For the end, it is
used generally only to fill up what is wanting. Self-righteousness is
their bottom ; and when that is too short or narrow to cover them,
they piece it out by forgiveness. Where conscience accuses, this
must supply the defect. Faith lays it on its proper foundation, of
which afterwards also ; and it useth it to its proper end, — namely, to
be the sole and only ground of our acceptation with God. That is
the proper use of forgiveness, that all may be of grace; for when the
foundation is pardon, the whole superstructure must needs be grace.
From what hath been spoken it is evident that, notwithstanding the
pretences to the contrary, insinuated in the objection now removed,
it is a great thing to have gospel forgiveness discovered unto a soul
in a saving manner.
The true nature of gospel forgiveness — Its relation to the goodness, grace, and
will of God; to the blood of Christ; to the promise of the gospel — The
considerations of faith about it.
The difficulties that lie in the way of faith's discovery of forgive-
ness, whence it appears to be a matter of greater weight and import-
ance than it is commonly apprehended to be, have been insisted on
in the foregoing discourse. There is yet remaining another ground
of the same truth. Now, this is taken from the nature and great-
ness of the thing itself discovered, — that is, of forgiveness. To this
end I shall show what it is, wherein it doth consist, what it comprises
and relates unto, according to the importance of the second proposi-
tion before laid down.
I do not in this place take forgiveness, strictly and precisely, for
the act of 'pardoning ; nor shall I dispute what that is, and wherein
it doth consist. Consciences that come with sin-entanglements unto
God know nothing of such disputes. Nor will this expression, " There
is forgiveness with God," bear any such restriction as that it should
regard only actual condonation or pardon. That which I have to do
is to inquire into the nature of that pardon which poor, convinced,
troubled souls seek after, and which the Scripture proposeth to them
for their relief and rest. And I shall not handle this absolutely neither,
but in relation to the truth under consideration, — namely, that it is
a grout thing to attain unto a true gospel discovery of forgiveness.
First, As was showed in the opening of the words, the forgive-
Ver.4.] TKUE NATURE OF GOSPEL FORGIVENESS. 399
ness inquired after hath relation unto the gracious heart of the
Father. Two things I understand hereby: — 1. The infinite good-
ness and graciousness of his nature. 2. The sovereign purpose of
his will and grace.
1. There is considerable in it the infinite goodness of his nature.
Sin stands in a contrariety unto God. It is a rebellion against his
sovereignty, an opposition to his holiness, a provocation to his jus-
tice, a rejection of his yoke, a casting off, what lies in the sinner, of
that dependence which a creature hath on its Creator. That God,
then, should have pity and compassion on sinners, in every one of
whose sins there is all this evil, and inconceivably more than we can
comprehend, it argues an infinitely gracious, good, and loving heart
and nature in him; for God doth nothing but suitably to the pro-
perties of his nature, and from them. All the acts of his will are the
effects of his nature.
Now, whatever God proposeth as an encouragement for sinners to
come to him, that is of, or hath a special influence into, the for-
giveness that is with him ; for nothing can encourage a sinner as
such, but under this consideration, that it is, or it respects, forgiveness.
That this graciousness of God's nature lies at the head or spring, and
is the root from whence forgiveness doth grow, is manifest from that
solemn proclamation which he made of old of his name, and the reve-
lation of his nature therein (for God assuredly is what by himself he
is called) : Exod. xxxiv. 6, 7, " The Lord, The Lord God, merciful
and gracious, long-suffering, and abundant in goodness and truth,
keeping mercy for thousands, forgiving iniquity and transgression
and sin." His forgiving of iniquity flows from hence, that in his
nature he is merciful, gracious, long-suffering, abundant in goodness.
Were he not so, infinite in all these, it were in vain to look for for-
giveness from him. Having made this known to be his name, and
thereby declared his nature, he in many places proposeth it as a re-
lief, a refuge for sinners, an encouragement to come unto him, and
to wait for mercy from him : Ps. ix. 10, " They that know thy name
will put their trust in thee/' It will encourage them so to do ; others
have no foundation of their confidence. But if this name of God be
indeed made known unto us by the Holy Ghost, what can hinder
why we should not repair unto him and rest upon him? So Isa, 1.
10, "Who is among you that feareth the Lord, that obeyeth the
voice of his servant, that walketh in darkness, and hath no light?
let him trust in the name of the Lord, and stay upon his God." Not
only sinners, but sinners in great distress are here spoken unto.
Darkness of state or condition, in the Scripture, denotes every thing
of disconsolation and trouble. To be, then, in darkness, where yet
there is some light, some relief, though darkness be predominant, is
400 AN EXPOSITION UPON PSALM CXXX [Ver.4.
sad and disconsolate; but now, not only to be, but also to walk, that
is, to continue a course in darkness, and that with no light, no dis-
covery of help or relief, — this seems an overwhelming condition : yet
sinners in this estate are called " to trust in the name of the Lord/'
I have showed before that nothing but forgiveness, or that which in-
fluenceth it and encourageth to an expectation of it, is of any use
unto a sinner, much more one in so great distress upon the account of
sin; yet is such a one here sent only to the name of the Lord, where-
in his gracious heart and nature is revealed. That, then, is the very
fountain and spring of forgiveness. And this is that which John
would work a sense of upon our souls where he tells us that " God
is love," 1 Epist. iv. 8, or one of an infinitely gracious, tender, good,
compassionate, loving nature. Infinite goodness and grace is the soil
wherein forgiveness grows. It is impossible this flower should spring
from any other root. Unless this be revealed to the soul, forgiveness
is not revealed. To consider pardon merely as it is terminated on
ourselves, not as it flows from God, will bring neither profit to us
nor glory to God.
And this also (which is our design in hand) will make it appear
that this discovery of forgiveness whereof we speak is indeed no com-
mon thing, — is a great discovery. Let men come, with a sense of the
guilt of sin, to have deep and serious thoughts of God, they will find
it no such easy and light matter to have their hearts truly and
thoroughly apprehensive of this loving and gracious nature of God
in reference unto pardon. It is an easy matter to say so in common ;
but the soul will not find it so easy to believe it for itself. What
hath been spoken before concerning the ingrafted notions that are in
the minds of men about the justice, holiness, and severity of God,
will here take place. Though men profess that God is gracious, yet
that aversation which they have unto him and communion with him
doth abundantly manifest that they do not believe what they say
and profess: if they did, they could not but delight and trust in him,
which they do not; for "They that know his name will put their
trust in him." So said the slothful servant in the gospel, " I knew
that thou wast austere, and not for me to deal withal." It may be he
professed otherwise before, but that lay in his heart when it came to
the trial. But this, I say, is necessary to them unto whom this dis-
covery is to be made, even a spiritual apprehension of the gracious,
loving heart and nature of God. This is the spring of all that follows ;
and the fountain must needs be infinitely sweet from whence such
streams do flow. He that considers the glorious fabric of heaven and
earth, with the things in them contained, must needs conclude that
they were the product of infinite wisdom and power; nothing less
or under them could have brought forth such an effect And he
Yer.4.] true nature of gospel forgiveness. 401
that really considered forgiveness, and looks on it with a spiritual
eye, must conclude that it conies from infinite goodness and grace.
And this is that which the hearts of sinners are exercised about
when they come to deal for pardon: Ps. lxxxvi. 5, "Thou, Lord,
art good, and ready to forgive;" Neh. ix. 17, "Thou art a God
ready to pardon, gracious and merciful, slow to anger, and of great
kindness;" and Micah vii. 18, "Who is a God like unto thee, that
pardoneth iniquity? .... because he delighteth in mercy/' And God
encourageth them hereunto wherever he says that he forgives sins
and blots out iniquities for his own sake or his name's sake ; that is,
he will deal with sinners according to the goodness of his own graci-
ous nature. So Hos. xL 9, " I will not execute the fierceness of mine
anger, I will not return to destroy Ephraim: for I am God, and not
man." Were there no more mercy, grace, compassion to be showed
in this case than it is possible should be treasured up in the heart of
a man, it would be impossible that Ephraim should be spared ; but
saith he, " I am God, and not man." Consider the infinite large-
ness, bounty, and goodness of the heart of God, and there is yet hope.
When a sinner is in good earnest seeking after forgiveness, there is
nothing he is more solicitous about than the heart of God towards
him, — nothing that he more labours to have a discovery of; there is
nothing that sin and Satan labour more to hide from him. This he
rolls in his mind, and exercises his thoughts about ; and if ever that
voice of God, Isa. xxvii. 4, " Fury is not in me," sound in his heart,
he is relieved from his great distresses. And the fear of our hearts in
this matter our Saviour seems to intend the prevention or a removal
of: John xvi. 26, 27, "I say not unto you, that I will pray the Father
for you ; for the Father himself loveth you." They had good thoughts
of the tender heart and care of Christ himself, the mediator, towards
them; but what is the heart of the Father? what acceptance shall
they find with him? Will Christ pray that they may find favour
with him ? Why, saith he, as to the love of his heart, " There is no
need of it ; ' for the Father himself loveth you.J" If this, then, be-
longed to forgiveness, as whoever hath sought for it knoweth that it
doth, it is certainly no common discovery to have it revealed unto us.
• To have all the clouds and darkness that are raised by sin between
us and the throne of God dispelled; to have the fire, and storms, and
tempests, that are kindled and stirred up about him by the law re-
moved; to have his glorious face unvailed, and his holy heart laid
open, and a view given of those infinite treasures and stores of good-
ness, mercy, love, and kindness which have had an unchangeable
habitation therein from all eternity; to have a discovery of these
eternal springs of forbearance and forgiveness, — is that which none
but Christ can accomplish and bring about, John xvii. 6.
vol. vi. 2G
402 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
2. This is not all. This eternal ocean, that is infinitely satisfied
with its own fulness and perfection, doth not naturally yield forth
streams for our refreshment. Mercy and pardon do not come forth
from God as light doth from the sun or water from the sea, by a ne-
cessary consequence of their natures, whether they will or no. It
doth not necessarily follow that any one must be made partaker of
forgiveness because God is infinitely gracious ; for may he not do
what he will with his own? " Who hath first given unto him, that
it should be recompensed unto him again?" Rom. xi. 35. All the
fruits of God's goodness and grace are in the sole keeping of his own
sovereign will and pleasure. This is his great glory: Exod. xxxiii.
18, 19, " Show me thy glory/' saith Moses. " And he said, I will
make all my goodness pass before thee, and I will proclaim the name
of the Lord before thee; and I will be gracious to whom I will be
gracious." Upon that proclamation of the name of God, that he is
merciful, gracious, long-suffering, abundant in goodness, some might
conclude that it could not be otherwise with any but well; — he is
such a one as that men need scarce be beholding to him for mercy.
■" Nay," saith he; " but this is my great glory, that ' I will be gracious
to whom I will be gracious.'" There must be an interposition of a
free act of the will of God to deal with us according to this his abun-
dant goodness, or we can have no interest therein. This I call the
purpose of his grace, or " The good pleasure which he hath purposed
in himself," Eph. i. 9 ; or, as it is termed, verses 5, 6, " The good plea-
sure of his will," that he hath purposed "to the praise of his glorious
grace." This free and gracious 'pleasure of God, or purpose of Ids
will to act towards sinners according to his own abundant goodness,
is another thing that influences the forgiveness of which we treat.
Pardon flows immediately from a sovereign act of free grace. This
free purpose of God's will and grace for the pardoning of sinners is
indeed that which is principally intended when we say, " There is
forgiveness with him;" that is, he is pleased to forgive, and so to
do is agreeable unto his nature. Now, the mystery of this grace is
deep ; it is eternal, and therefore incomprehensible. Few there are
whose hearts are raised to a contemplation of it Men rest and con-
tent themselves in a general notion of mercy, which will not be ad-
vantageous to their souls. Freed they would be from punishment,
but what it is to be forgiven they inquire not. So what they know
of it they come easily by, but will find in the issue it will stand them
in little stead. But these fountains of God's actings are revealed,
that they may be the fountains of our comforts.
Now, of this purpose of God's grace there are several acts, all of
them relating unto gospel forgiveness : —
(1.) There is his purpose of sending his Son to be the great means
Ver. 4.] FORGIVENESS IN RELATION TO SOVEREIGN GRACE. 40l>
of procuring, of purchasing forgiveness. Though God be infinitely
and incomprehensibly gracious, though he purpose to exert his grace
and goodness toward sinners, yet he will so do it, do it in such a way,
as shall not be prejudicial to his own holiness and righteousness.
His justice must be satisfied, and his holy indignation against sin
made known. Wherefore he purposeth to send his Son, and hath
sent him, to make way for the exercise of mercy; so as no way to
eclipse the glory of his justice, holiness, and hatred of sin. Better
we should all eternally come short of forgiveness than that God
should lose any thing of his glory. This we have, Rom. hi. 25, " God
set him forth to be a propitiation through faith in his blood, to de-
clare his righteousness for the remission ot sins that are past." The
remission of sins is the thing aimed at; but this must be so brought
about as that therein, not only the mercy but the righteousness of
God may be declared, and therefore must it be brought forth by a
propitiation, or making of an atonement in the blood of Christ: so
John iii. 1 6 ; 1 John iv. 9 ; Rom. v. 8. This, I say, also lies in the
mj-stery of that forgiveness that is administered in the gospel, — it
comes forth from this eternal purpose of making way by the blood of
Christ to the dispensation of pardon. And this greatly heightens
the excellency of this discovery. Men who have slight thoughts of
God, whose hearts were never awed with his dread or greatness, who
never seriously considered his purity and holiness, may think it no
great matter that God should pardon sin. But do they consider the
way whereby it is to be brought about? — even by the sending of his
only Son, and that to die, as we shall see afterward. Neither was
there any other way whereby it might be done. Let us now lay
aside common thoughts, assent upon reports and tradition, and rightly
weigh this matter. Doubtless we shall find it to be a great thing,
that forgiveness should be so with God as to be made out unto us
(we know somewhat what we are) by sending his only Son to die.
Oh, how little is this really believed, even by them who make a pro-
fession of it ! and what mean thoughts are entertained about it when
men seek for pardon ! Immunity from punishment is the utmost
that lies in the aims and desires of most, and is all that they are ex-
ercised in the consideration of, when they deal with God about sin.
Such men think, and will do so, that we have an easy task in hand,
— namely, to prove that there is forgiveness in God; but this ease
lies in their own ignorance and darkness. If ever they come to search
after it indeed, to inquire into the nature, reasons, causes, fountains,
and springs of it, they will be able to give another account of these
things. Christ is the centre of the mystery of the gospel, and for-
giveness is laid up in the heart of Christ, from the love of the Father ;
in him are all the treasures of it hid. And surely it is no small
404 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
thing to have the heart of Christ revealed unto us. When believers
deal about pardon, their faith exercises itself about this, that God,
with whom the soul hath to do, hath sent the Lord Christ to die for
this end, that it may be freely given out. General notions of impu*-
nity they dwell not on, they pass [press?] not for; they have a closer
converse with God than to be satisfied with such thoughts. They
inquire into the graciousness of his nature, and the good pleasure of
his will, the purpose of his grace; they ponder and look into the
mystery of his wisdom and love in sending his Son. If these springs
be not clear unto them, the streams will yield them but little re-
freshment. It is not enough that we seek after salvation, but we
are to inquire and search diligently into the nature and manner of
it. These are the things that " the angels desire to" bow down and
" look into," 1 Pet. i. 11, 12. And some think if they have got a form
of words about them, they have gotten a sufficient comprehension of
them ! It is doubtless one reason why many who truly believe do
yet so fluctuate about forgiveness all their days, that they never ex-
ercised faith to look into the springs of it, its eternal fountains, but
have merely dwelt on actual condonation. However, I say, these
things lie utterly out of the consideration of the common pretenders
to an acquaintance with the truth we have in hand.
(2.) There is another sovereign act of God's will to be considered
in this matter, and that is his eternal designation of the persons
who shall be made partakers of this mercy. He hath not left this
thing to hazard and uncertainties, that it should, as it Avere, be un-
known to him who should be pardoned and who not. Nay, none
ever are made partakers of forgiveness but those whom he hath eter-
nally and graciously designed thereunto: so the apostle declares it,
Eph. i. 5-7. The rise is his eternal predestination; the end, the
glory of his grace ; the means, redemption in the blood of Christ ;
the thing itself, forgiveness of sins. None ever are or can be
made partakers thereof but by virtue of this act of God's will and
grace; which thereupon hath a peculiar influence into it, and is
to be respected in the consideration of it. I know this may be
abused by pride, profaneness, and unbelief, and so may the whole
work of God's grace, — and so it is, even the blood of Christ in an
especial manner; but in its proper place and use it hath a signal
influence into the glory of God and the consolation of the souls of
men.
There are also other acts of this purpose of God's grace, as of giv-
ing sinners unto Christ and giving sinners an interest in Christ,
which I shall not insist upon, because the nature of them is suffi-
ciently discovered in that one explained already.
Secondly, Forgiveness hath respect unto the propitiation made
Ver. I.] FORGIVENESS AS IT RESPECTS THE BLOOD OF CHRIST. 405
in and by the blood of Christ the Son of God. This was declared in
the opening of the words. Indeed, here lies the knot and centre of
gospel forgiveness. It flows from the cross, and springs out "of the
grave of Christ.
Thus Elihu describes it, Job xxxiii. 24, " God is gracious unto hirn,
and saith, Deliver him from going down to the pit: I have found
a ransom.'" The whole of what is aimed at lies in these words: —
1. There is God's gracious and merciful heart towards a sinner: " He
is gracious unto him." 2. There is actual condonation itself, of which
we shall treat afterward: " He saith, Deliver him from going down to
the pit." And, — 3. There is the centre of the whole, wherein God's
gracious heart and actual pardon do meet; and that is the ransom,
the propitiation or atonement that is in the blood of Christ, of which
we speak: " I have found a ransom."
The same is expressed, Isa. liii. 11, "My righteous servant shall
justify many; for he shall bear their iniquities." Of the justification
of sinners, absolution or pardon is the first part. This ariseth from
Christ's bearing their iniquities. Therein he "finished the 'trans-
gression, made an end of sins, and made reconciliation for iniquity, '
Dan. ix. 24. Even all the sacrifices, and so consequently the whole
worship of the Old Testament, evinced this relation between forgive-
ness and blood-shedding; whence the apostle concludes that " with-
out shedding of blood is no remission," Heb. ix. 22; — that is, all
pardon ariseth from blood-shedding, even of the blood of the Son of
God ; so that we are said " in him to have redemption, even the
forgiveness of sins," Eph. i. 7. Our redemption in his blood is our
forgiveness : not that we are all actually pardoned in the blood of
his cross, for thereunto must be added gospel condonation, of winch
afterward; but thereby it is procured, the grant of pardon is therein
sealed, and security given that it shall in due time be made out unto
us. To which purpose is that discourse of the apostle, Rom. hi.
24-2G. The work there mentioned proceeds from grace, is managed
to the interest of righteousness, is carried on by the blood of Christ,
and issues in forgiveness. Now, the blood of Christ relates variously
to the pardon of sin : —
1. Pardon is purchased and procured by it. Our redemption is
our forgiveness, as the cause contains the effect ±No soul is par-
doned but with respect unto the blood of Christ as the procuring
cause of that pardon. Hence he is said to have '•' washed us in his
blood," Eev. i. 5 ; " by himself to have purged our sins," Heb. i. 3 ;
" by one offering" to have taken away sin, and to have " perfected
for ever them that are sanctified," Heb. x. 14; to be the ransom and
" propitiation for our sins," 1 John ii. 2 ; to have "made an end of sins,"
Dan. ix. 24; and to have "made reconciliation for the sins of the
406 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
people," Heb. ii. 17. God hath enclosed his rich stores of pardon
and mercy in the blood of Jesus.
2. Because in his blood the promise of pardon is ratified and
confirmed, so that nothing is wanting to our complete forgiveness
but our pleading the promise by faith in him : 2 Cor. i. 20, " All the
promises of God in him are yea, and in him Amen;" that is, faith-
fully, and irrevocably, and immutably established. And therefore
the apostle having told us that this is the covenant of God, that he
would be "merciful to our sins and iniquities," Heb. viii. 12, he informs
us that in the undertaking of Christ this covenant is become a tes-
tament, chap. ix. 15-17; so ratified in his blood, that mercy and for-
giveness of sin is irrevocably confirmed unto us therein.
3. Because he hath in his own person, as the head of the church,
received an acquitment for the whole body. His personal discharge,
upon the accomplishment of his work, was a pledge of the discharge
which was in due time to be given to his whole mystical body. Peter
tells us, Acts ii. 24, that it was impossible he should be detained by
death. And why so? Because death being penally inflicted on him,
when he had paid the debt he was legally to be acquitted. Now,
for whom and in whose name and stead he suffered, for them and
in their name and stead he received this acquitment.
4. Because upon his death, God the Father hath committed unto
him the whole management of the business of forgiveness : Acts v. 31
he now gives " repentance" and the " forgiveness of sins." It is
Christ that forgives us, Col. iii. 13. All forgiveness is now at his
disposal, and he pardoneth whom he will, even all that are given unto
him of the Father, not casting out any that come to God by him.
He is intrusted with all the stores of his Father's purpose and his
own purchase ; and thence tells us that " all things that the Father
hath are his," John xvi. 15.
In all these respects doth forgiveness relate to the blood of Christ.
Mercy, pardon, and grace could find no other way to issue forth from
the heart of the Father but by the heart-blood of the Son ; and so do
they stream unto the heart of the sinner.
Two things are principally to be considered in the respect that for-
giveness hath to the blood of Christ: — (1.) The way of its procure-
ment; (2.) The way of its administration by him. The first is deep,
mysterious, dreadful. It was by his blood, the blood of the cross, the
travail of his soul, his undergoing wrath and curse. The other is
gracious, merciful, and tender; whence so many things are spoken of
his mercifulness and faithfulness, to encourage us to expect forgive-
ness from him.
This also adds to the mysterious depths of forgiveness, and makes
its discovery a great matter. The soul that looks after it in earnest
Ver.4.] WHAT FAITH RESPECTS IN FORGIVENESS. 407
must consider what it cost. How light do most men make of par-
don ! What an easy thing is it to be acquainted with it ! and no very
hard matter to obtain it! But to bold communion with God, in the
blood of his Son, is a thing of another nature than is once dreamed
of by many who think they know well enough what it is to be par-
doned. " God be merciful," is a common saying ; and as common to
desire he would be so " for Christ's sake/' Poor creatures are cast into
the mould of such expressions, who know neither God, nor mercy,
nor Christ, nor any thing of the mystery of the gospel. Others look
on the outside of the cross. To see into the mystery of the love of
the Father, working in the blood of the Mediator; to consider by
faith the great transaction of divine wisdom, justice, and mercy
therein, — how few attain unto it ! To come unto God by Christ for
forgiveness, and therein to behold the law issuing all its threats and
curses in his blood, and losing its sting, putting an end to its obliga-
tion unto punishment, in the cross ; to see all sins gathered up in the
hands of God's justice, and made to meet on the Mediator, and
eternal love springing forth triumphantly from his blood, flourishing
into pardon, grace, mercy, forgiveness, — this the heart of a sinner can
be enlarged unto only by the Spirit of God.
Thirdly, There is in forgiveness free condonation, discharge, or
pardon, according to the tenor of the gospel; and this may be con-
sidered two ways: —
1. As it lies in the promise itself; and so it is God's gracious declara-
tion of pardon to sinners, in and by the blood of Christ, his covenant to
that end and purpose, which is variously proposed, according as he
knew [to be] needful for all the ends and purposes of ingenerating
faith, and communicating that consolation which he intends therein.
This is the law of his grace, the declaration of the mystery of his
love, before insisted on.
2. There is the bringing home and application of all this mercy
to the soul of a sinner by the Holy Ghost, wherein we are freely
forgiven all our trespasses, Col. ii. 13.
Gospel forgiveness I say, respects all these things, these principles ;
they have all an influence into it. And that which makes this more
evident (wherewith I shall close this consideration of the nature of
it), is, that faith, in its application of itself unto God about and for
forgiveness, doth distinctly apply itself unto and close with some-
times one of these severally and singly, sometimes another, and
sometimes jointly takes in the consideration of them all expressly.
Not that at any time it fixes on any or either of them exclusively to
the others, but that eminently it finds some special encouragement at
some season, and some peculiar attractive, from some one of them,
more than from the rest ; and then that proves an inlet, a door of en*
408 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
trance, unto the treasures that are laid up in the rest of them. Let
us go over the severals by instances : —
(1.) Sometimes faith fixes upon the name and infinite goodness of
the nature of God, and draws out forgiveness from thence. So doth
the psalmist: Ps. lxxxvi. 5, "Thou, Lord, art good and ready to for-
give/'' He rolls himself, in the pursuit and expectation of pardon,
on the infinite goodness of the nature of God. So Neh. ix. 17,
" Thou art a God of pardons," or ready to forgive, — of an infinite
gracious, loving nature, — not severe and wrathful ; and this is that
which we are encouraged unto, Isa. 1. 10, to stay on the name of God,
as in innumerable other places.
And thus faith oftentimes finds a peculiar sweetness and encourage-
ment in and from the consideration of God's gracious nature. Some-
times this is the first thing it fixes on, and sometimes the last that
it rests in. And ofttimes it makes a stay here, when it is driven from
all other holds; it can say, however it be, "Yet God is gracious;" and
at least make that conclusion which we have from it, Joel ii. 13, 14,
"God is gracious and merciful ; who knoweth but he will return?"
And when faith hath well laid hold on this consideration, it will not
easily be driven from its expectation of relief and forgiveness even
from hence.
(2.) Sometimes the soul by faith addresseth itself in a peculiar
manner to the sovereignty of God's will, whereby he is gracious to
whom he will be gracious, and merciful to whom he will be merciful ;
which, as was showed, is another considerable spring or principle of
forgiveness. This way David's faith steered him in his great strait
and perplexity: 2 Sam. xv. 25, 26, "If I shall find favour in the
eyes of the Lord, he will bring me again. But if he thus say, I have
no delight in thee; behold, here am I, let him do to me as seemeth
good unto him." That which he hath in consideration is whether
God hath any delight in him or no; that is, whether God would
graciously remit and pardon the great sin against which at that time
he manifesteth his indignation. Here he lays himself down before
the sovereign grace of God, and awaits patiently the discovery of the
free act of his will concerning him ; and at this door, as it were, enters
into the consideration of those other springs of pardon which faith
inquires after and closeth withal. This sometimes is all the cloud
that appears to a distressed soul, which after a while fills the heavens
by the addition of the other considerations mentioned, and yields
plentiful refreshing showers. And this condition is a sin-entangled
soul ofttimes reduced unto in looking out for relief, — it can discover
nothing but this, that God is able, and can, if he graciously please,
relieve and acquit him. All other supportments, all springs of relief,
are shut up or hid from him. The springs, indeed, may be nigh, as
Ver.4.] WHAT FAITH RESPECTS IN FORGIVENESS. 409
that was to Hagar, but their eyes are withheld that they cannot see
them. Wherefore they cast themselves on God's sovereign pleasure,
and say with Job, " ' Though he slay us, yet will we trust in him ;'
we will not let him go. In ourselves we are lost, that is unquestion-
able. How the Lord will deal with us we know not; we see not our
signs and tokens any more. Evidences of God's grace in us, or of
his love and favour unto us, are all out of sight. To a present
special interest in Christ we are strangers ; and we lie every moment
at the door of eternity. What course shall we take? what way shall
we proceed? If we abide at a distance from God, we shall assuredly
perish. 'Who ever hardened himself against him and prospered?'
Nor is there the least relief to be had but from and by him, ' for who
can forgive sins but God?' We will, then, bring our guilty souls into
his presence, and attend the pleasure of his grace; what he speaks
concerning us, we will willingly submit unto." And this sometimes
proves an anchor to a tossed soul, which, though it gives it not rest
and peace, yet it saves it from the rock of despair. Here it abides
until light do more and more break forth upon it.
(3.) Faith dealing about forgiveness doth commonly eye, in a par-
ticular manner, its relation to the mediation and blood of Christ.
So the apostle directs, 1 John ii. 1,2, " If any man sin, we have an
advocate with the Father, Jesus Christ the righteous : and he is the
propitiation for our sins." If any one hath sinned, and is in depths
and entanglements about it, what course shall he take, how shall he
proceed, to obtain deliverance? Why, he must unto God for pardon.
But what shall he rely upon to encourage him in his so doing? Saith
the apostle, " Consider by faith the atonement and propitiation made
for sin by the blood of Christ, and that he is still pursuing the work
of love to the suing out of pardon for us ; and rest thy soul thereon. '
This, I say, most commonly is that which faith in the first place im-
mediately fixes on.
(4.) Faith eyes actual pardon or condonation. So God pro-
poseth it as a motive to farther believing: Isa. xliv. 22, "I have
blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy
sins : return unto me ; for I have redeemed thee." Actual pardon of
sin is proposed to faith as an encouragement unto a full returning
unto God in all things, 2 Sam. xxiii 5. And the like may be said
of all the other particulars which we have insisted on. There is not
any of them but will yield peculiar relief unto a soul dealing wTith God
about forgiveness, as having some one special concernment or other
of forgiveness in wrapped in them; — only, as I said, they do it not
exclusively, but are the special doors whereby believing enters into
the whole. And these things must be spoken unto afterward.
Let us now take along with us the end for which all these consi-
410 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
derations have been insisted on. It is to manifest that a real dis-
covery of gospel forgiveness is a matter of greater consequence and
importance than at first proposal, it may be, it appeared unto some
to be. Who is not in hopes, in expectation of pardon? Who think
not that they know well enough at least what it is, if they might but
obtain it ? But men may have general thoughts of impunity, and
yet be far enough from any saving acquaintance with gospel mercy.
Forgiveness discovered or revealed only to faith— Reasons thereof.
For a close of this discourse, I shall only add what is included in
that proposition which is the foundation of the whole, — namely, that
this discovery of forgiveness is and can be made to faith alone.
The nature of it is such as that nothing else can discover it or re-
ceive it. No reasonings, no inquiries of the heart of man can reach
unto it. That guess or glimpse which the heathens had of old of
somewhat so called, and which false worshippers have at present, is
not the forgiveness we insist upon, but a mere imagination of their
own hearts.
This the apostle informs us, Rom. i. 1 7, " The righteousness of God
is" (in the gospel) " revealed from faith to faith." Nothing but faith
hath any thing to do with it. It is that righteousness of God
whereof he speaks that consists in the forgiveness of sins by the
blood of Christ, declared in the gospel. And this is revealed from
the faith of God in the promise to the faith of the believer, — to him
that mixes the promise with faith. And again more fully, 1 Cor.
ii. 9, " Eye hath not seen, nor ear heard, neither have entered into
the heart of man, the things which God hath prepared for them that
love him." The ways whereby we may come to the knowledge of
any thing are, by the seeing of the eye or hearing of the ear, or the
reasonings and meditations of the heart; but now none of these will
reach to the matter in hand, — by none of these ways can we come to
an acquaintance with the things of the gospel that are prepared for
us in Christ. How, then, shall we obtain the knowledge of them?
That he declares, verse 10, " God hath revealed them unto us by his
Spirit." Now, it is faith only that receives the revelations of the
Spirit; nothing else hath to do with them.
To give evidence hereunto, we may consider that this great mys-
tery*— 1- Is too deep, 2. Is too great, for aught else to discover; and,
— 3. That nothing else but faitli is suited to the making of this dis-
covery.
1. It is too deep and mysterious to be fathomed and reached by
any Hi ing else. Reason's line is too short to fathom the depths of the
Yer.4.] forgiveness revealed only to faith. 411
Father's love, of the blood of the Son, and the promises of the gospel
built thereon, wherein forgiveness dwells. Men cannot by their ra-
tional considerations launch out into these deeps, nor draw water by
them from these " wells of salvation." Reason stands by amazed,
and cries, " How can these things be?" It can but gather cockle-
shells, like him of old, at the shore of this ocean, a few criticisms upon
the outward letter, and so bring an evil report upon the land, as did
the spies. All it can do is but to hinder faith from venturing into
it, crying, " Spare thyself; this attempt is vain, these things are im-
possible." It is among the things that faith puts off and lays aside
when it engageth the soul into this great work. This, then, that it
may come to a discovery of forgiveness, causeth the soul to deny it-
self and all its own reasonings, and to give up itself to an infinite
fulness of goodness and truth. Though it cannot go unto the bottom
of these depths, yet it enters into them, and finds rest in them.
Nothing but faith is suited to rest, to satiate, and content itself in
mysterious, bottomless, unsearchable depths. Being a soul-emptying,
a reason-denying grace, the more it meets withal beyond its search
and reach, the more satisfaction it finds. " This is that which I
looked for," saith faith, " even for that which is infinite and unsearch-
able, when I know that there is abundantly more beyond me that
I do not comprehend, than what I have attained unto; for I know
that nothing else will do good to the soul." Now, this is that which
really puzzles and overwhelms reason, rendering it useless. What it
cannot compass, it will neglect or despise. It is either amazed and
confounded, and dazzled like weak eyes at too great a light; or forti-
fying of itself by inbred pride and obstinacy, it concludes that this
preaching of the cross; of forgiveness from the love of God, by the blood
of Christ, is plain folly, a thing not for a wise man to take notice of
or to trouble himself about : so it appeared to the wise Greeks of old,
1 Cor. i. 23. Hence, when a soul is brought under the power of a
real conviction of sin, so as that it would desirously be freed from the
galling entanglements of it, it is then the hardest thing in the world
to persuade such a soul of this forgiveness. Any thing appears more
rational unto it, — any self-righteousness in this world, any purgatory
hereafter.
The greatest part of the world of convinced persons have forsaken
forgiveness on this account; masses, penances, merits, have appeared
more eligible. Yea, men who have no other desire but to be for-
given do choose to close with any thing rather than forgiveness. If
men do escape these rocks, and resolve that nothing but pardon will
relieve them, yet it is impossible for them to receive it in the truth
and power of it, if not enabled by faith thereunto. I speak not of
men that take it up by hear-say, as a common report, but of those
412 AN EXPOSITION UPON PSALM CXXX. "[Ver.'f.
souls who find themselves really concerned to look after it. When
they know it is their sole concernment, all their hope and relief;
when they know that they must perish everlastingly without it; and
when it is declared unto them in the words of truth and soberness, —
yet they cannot receive it. What is the reason of it? what staves off
these hungry creatures from their proper food? Why, they have
nothing to lead them into the mysterious depths of eternal love, of
the blood of Christ, and promises of the gospel. How may we see
poor deserted souls standing every day at the side of this pool, and
yet not once venture themselves into it all their days !
2. It is too great for any thing else to discover. Forgiveness is a
thing chosen out of God from all eternity, to exalt and magnify the
glory of his grace; and it will be made appear to all the world at the
day of judgment to have been a great thing. When the soul comes
in any measure to be made sensible of it, it finds it so great, so ex-
cellent and astonishable, that it sinks under the thoughts of it. It
hath dimensions, a length, breadth, depth, and height, that no line
of the rational soul can take or measure. There is " exceeding great-
ness" in it, Eph. i. 19. That is a great work which we have prescribed,
Eph. iii. 19, even " to know the love of Christ, which passeth know-
ledge." Here, I suppose, reason will confess itself at a stand and an
issue; to know that which passeth knowledge is none of its work. "It
cannot be known," saith reason ; and so ends the matter. But this is
faith's proper work, even to know that which passeth knowledge ; to
know that, in its power, virtue, sweetness, and efficacy, which cannot
be thoroughly known in its nature and excellency; to have, by believ-
ing, all the ends of a full comprehension of that which cannot be
fully comprehended. Hence, Heb. xi. 1, it is said to be the v-Trdcrasic of
" things not seen," their subsistence ; though in themselves absent, yet
faith gives them a present subsistence in the soul. So it knows things
that pass knowledge ; by mixing itself with them, it draws out and
communicates their benefit to the soul. From all which is evident
what in the third 'place was proposed, of faith's being only suited to
be the means of this discovery • so that I shall not need farther to in-
sist thereon.
Discovery of forgiveness in God a great supportment to sin-entangled souls —
Particular assurance attainable.
Fourthly. There yet remains a brief confirmation of the posi-
tion1 at first laid down and thus cleared, before I come to the improve-
1 Our author seems to deviate from the order of the four principal propositions, as
arranged on page 384, -when he begins the exposition of this verse. He nmv illus-
trates the fourth proposition, and afterwards considers the third. See page -1-7. — Ed.
Ver.4.] FORGIVENESS REVEALED A GREAT SUPPORT. 413
ment of the words, especially aimed at, I say, then, this discovery of
forgwewess in God is a great supportment for a sin-entangled soul,
although it hath no special persuasion of its own particular interest
therein. Somewhat is supposed in this assertion, and somewhat
affirmed.
First, [As to what is supposed] : —
1. It is supjnsed that there may be a gracious persuasion and
assurance of faith in a man concerning his own particular interest
in forgiveness. A man may, many do, believe it for themselves, so
as not only to have the benefit of it but the comfort also. Generally,
all the saints mentioned in Scripture had this assurance, unless it
were in the case of depths, distresses, and desertions, such as that in
this psalm. David expresseth his confidence of the love and favour
of God unto his own soul hundreds of times ; Paul doth the same for
himself: Gal. ii. 20, " Christ loved me, and gave himself for me ;"
2 Tim. iv. 8, " There is laid up for me a crown of righteousness, which
the Lord, the righteous judge, shall give me at that day." And that
this boasting in the Lord and his grace was not an enclosure to him-
self he shows, Rom. viii. 38, 39.
Nothing can be more vain than what is usually pleaded to remove
this sheet-anchor of the saints' consolation, — namely, that no man's
particular name is in the promise. It is not said to this or that
man by name that his sins are forgiven him ; but the matter is far
otherwise. To think that it is necessary that the names whereby we
are known among ourselves, and are distinguished here one from
another, should be written in the promise, that we may believe in
particular every child of God is in the promise, is a fond conceit.
And believing makes it very legible to him. Yea, we find by ex-
perience that there is no need of argumentation in this case. The
soul, by a direct act of faith, believes its own forgiveness, without
making inferences or gathering conclusions ; and may do so upon the
proposition of it to be believed in the promise. But I will not digress
from my work in hand, and, therefore, shall only observe one or two
things upon the supposition laid down: —
(1.) It is the duty of every believer to lahcur after an assurance
of a personal interest in forgiveness, and to be diligent in the
cherishing and preservation of it when it is attained. The apostle
exhorts us all unto it, Heb. x. 22, " Let us draw near in full assur-
ance of faith *" that is, of our acceptance with God through forgive-
ness in the blood of Jesus. This he plainly discourseth of; and this
principle of our faith and confidence he would have us to hold fast
unto the end, chap. hi. 1 4. It is no small evil in believers not to be
pressing after perfection in believing and obedience. Ofttimes some
sinful indulgence to self, or the world, or sloth, is the cause of it
414 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
Hence few come up to gospel assurance. But yet most of our privi-
leges, and upon the matter all our comforts, depend on this one tiling.
A little by the way, to encourage unto this duty, I shall desire you
to consider both whence this assurance is produced and what it doth
produce, — what it is the fruit of, and what fruit it bears: —
[1.] It is, in general, the product of a more 'plentiful communica-
tion of the Spirit than ordinary, as to a sense and participation of
the choice fruits of the death of Christ, procured for those who are
justified by their acceptance of the atonement. It flourisheth not
without his sealing, witnessing, establishing, and shedding abroad the
love of God in our hearts. See Rom. v. 1-5. And what believer
ought not to long for and press after the enjoyment of these things?
Nay, to read of these things in the gospel, not experiencing them
in our own hearts, and yet to sit down quietly on this side of them,
without continual pressing after them, is to despise the blood of
Christ, the Spirit of grace, and the whole work of God's love. If
there are no such things, the gospel is not true ; if there are, if we
press not after them, we are despisers of the gospel. Surely he hath
not the Spirit who would not have more of him, all of him that
is promised by Christ. These things are the "hundredfold" that
Christ hath left us in the world to counterpoise our sorrows, troubles,
and losses ; and shall we be so foolish as to neglect our only abiding
riches and treasures, — in particular, as it is the product of an exer-
cised, vigorous, active faith? That our faith should be such always,
in every state and condition, I suppose it our duty to endeavour.
Not only our comforts but our obedience also depends upon it. The
more faith that is true and of the right kind, the more obedience ;
for all our obedience is the obedience of faith.
[2.] For its own fruit, and what it produceth, they are the choicest
actings of our souls towards God, — as love, delight, rejoicing in the
Lord, peace, joy, and consolation in ourselves, readiness to do or
suffer, cheerfulness in so doing. If they grow not from this root, yet
their flourishing wholly depends upon it ; so that surely it is the duty
of every believer to break through all difficulties in pressing after
this particular assurance. The objections that persons raise against
themselves in this case may be afterward considered.
(2.) In ordinary dispensations of God towards us, and dealings
with us, it is mostly [by] our own negligence and sloth that we come
short of this assurance. It is true it depends in a peculiar manner on
the sovereignty of God. He is as absolute in giving peace to believers
as in giving grace to sinners. This takes place and may be proposed
as a relief in times of trial and distress. He createth light and
causeth darkness, as he pleaseth. But yet, considering what promises
are made unto us, what encouragements are given us, what love and
Ver.4.] FORGIVENESS REVEALED A SUPPORT TO THE SOUL. 415
tenderness there is in God to receive us, I cannot but conclude that
ordinarily the cause of our coming short of this assurance is where I
have fixed it. And this is the first thing that is supposed in the fore-
going assertion.
2. It is supposed that there is or may be a saving persuasion or dis-
covery of forgiveness in God, where there is no assurance of any par-
ticular interest therein, or that our own sins in particular are pardoned.
This is that which hath a promise of gracious acceptance with God,
and is therefore saving: Isa. L 10, "Who is among you that feareth
the Lord, that obeyeth the voice of his servant, that walketh in
darkness, and hath no light? let him trust in the name of the Lord,
and stay upon his- God." Here is the fear of the Lord and obedience,
with a blessed encouragement to rest in God and his all-sufficiency,
yet no assurance nor light, but darkness, and that walked in or con-
tinued in for a long season; for he cannot walk in darkness, meet
with nothing but darkness, without any beam or ray of light, as the
words signify, who is persuaded of the love of God in the pardon of
his sins. And yet the faith of such a one, and his obedience spring-
ing from it, have this gracious promise of acceptance with God. And
innumerable testimonies to this purpose might be produced, and in-
stances in great plenty. I shall only tender a little evidence unto it,
in one observation concerning the nature of faith, and one more
about the proposal of the thing to be believed, or forgiveness. And, —
(1.) Faith is called, and is, a cleaving unto the Lord: Deut. iv. 4,
"Ye that did cleave," or adhere, "unto the Lord;" that is, who did
believe. Josh, xxiii. 8, " Cleave," or adhere, " unto the Lord your
God." The same word is used also in the New Testament : Acts xi. 23,
" He exhorted them all, that with purpose of heart they would cleave
unto the Lord," or continue steadfast in believing. It is also often
expressed by trusting in the Lord, rolling our burden, or casting our
care upon him, by committing ourselves or our ways unto him. Now,
all this goes no farther than the soul's resignation of itself unto God,
to be dealt withal by him according to the tenor of the covenant of
grace, ratified in the blood of Christ, This a soul cannot do, without
a discovery of forgiveness in God; but this a soul may do, without
a special assurance of his own interest therein. This faith, that thus
adheres to God, that cleaves to him, will carry men to conclude that
it is their duty and their wisdom to give up the disposal of their
souls unto God, and to cleave and adhere unto him as revealed in
Christ, waiting the pleasure of his wilL It enables them to make
Christ their choice; and will carry men to heaven safely, though it
may be at some seasons not very comfortably.
(2.) The revelation and disco very of forgiveness that is made in the
gospel evidenceth the same truth. The first proposal of it or con-
416 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
ceming it is not to any man that his sins are forgiven. No ; but it
is only that there is redemption and forgiveness of sins in Christ.
So the apostle lays it down, Acts xiii. 38, 39, " Be it known unto
you therefore, men and brethren, that through this man is preached
unto you the forgiveness of sins: and by him all that believe are jus-
tified from all things, from which ye could not be justified by the
law of Moses." All this may be believed without a man's assurance
of his own personal interest in the things mentioned. Now, where
they are believed with the faith the gospel requires, that faith is sav-
ing, and the root of gospel, acceptable obedience. The ransom, I say,
the atonement by Christ, the fulness of the redemption that is in
him, and so forgiveness in his blood for believers, from the good will,
grace, and love of the Father, is the first gospel discovery that a sin-
ner in a saving manner closeth withal. Particular assurance ariseth
or may arise afterward ; and this also is supposed in the assertion.
Secondly, That which is affirmed in it is, that a discovery of
forgiveness in God, without any particular assurance of personal
interest therein, is a great supportment to a sin-entangled soul.
And let no man despise the day of this small thing; small in the eyes
of some, and those good men also, as if it did not deserve the name
of faith. Now, as hath been made to appear, this discovery of for-
giveness is the soul's persuasion, on gospel grounds, that however it
be with him, and whatever his state and condition be, or is like to
be, yet that God in his own nature is infinitely gracious, and that he
hath determined, in a sovereign act of his will from eternity, to be
gracious to sinners, and that he hath made way for the administra-
tion of forgiveness by the blood of his Son, according as he hath
abundantly manifested and declared in the promises of the gospel.
" However it be with me, yet thus it is with God; there is forgiveness
with him." This is the first thing that a soul in its depths riseth up
unto ; and it is a supportment for it, enabling it unto all present
duties until consolation come from above.
Thus hath it been to and with the saints of old: Hos. xiv. 3, " As-
shur shall not save us; we will not ride upon horses: neither will we
say any more to the work of our hands, Ye are our gods: for in thee
the fatherless findeth mercy." A solemn renunciation we have of
all other helps, reliefs, or assistances, civil or religious, that are not
God's; thereon a solemn resolution, in their great distress, of cleaving
unto God alone ; — both which are great and blessed effects of faith.
What is the bottom and foundation of this blessed resolution? —
namely, that proposition, " In thee the fatherless findeth mercy;"
that is, " There is forgiveness with thee for helpless sinners." This
lifted up their hearts in their depths, and supported them in waiting
unto the receiving of ..the blessed promises of mercy, pardon, grace,
Ver.4.] EFFECTS OF THE DISCOVERY, ETC. 417
and holiness, which ensue in the next verses. Until they came home
unto them in their efficacy and effects, they made a life on this, " In
thee the fatherless findeth mercy."
The state and condition of things seem to lie yet lower in that
proposal we have, Joel ii. 13, 14, " Rend your heart, and not your
garments, and turn unto the Lord your God : for he is gracious and
merciful, slow to anger, and of great kindness, and repenteth him of
the evil. Who knoweth if he will return and repent, and leave a
blessing?" That which is proposed to the faith of those here spoken
unto is, that the Lord is gracious and merciful, — that there is for-
giveness in him. The duty they are provoked unto hereupon is gos-
pel repentance. The assent unto the proposition demanded, as to
their own interest, amounts but unto this, " Who knows but that the
Lord may return, and leave a blessing?" or, "deal with us according to
the manifestation he hath made of himself, that he is merciful and
gracious." This is far enough from any comfortable persuasion of a
particular interest in that grace, mercy, or pardon. But yet, saith
the prophet, " Come but thus far, and here is a firm foundation of
dealing with God about farther discoveries of himself in a way of
grace and mercy." When a soul sees but so much in God as to con-
clude, " Well, who knoweth but that he may return, and have mercy
upon me also?" it will support him, and give him an entrance into
farther light.
The church in the Lamentations gives a sad account of her state
and condition in this matter; for she maketh that hard conclusion
against herself, chap. hi. 18, "My strength and my hope is perished
from the Lord Also when I cry and shout, he shutteth out my
prayer," verse 8. So far is she from a comfortable persuasion of a
particular interest in mercy and acceptance, that, under her pressures
and in her temptations, she is ready positively to determine on the
other side, namely, that she is rejected and cast off for ever. What
course, then, shall she take? Shall she give over waiting on God, and
say, " There is no hope?" " No," saith she, " I will not take that way ;
for (verse 26) ' It is good that a man should both hope and quietly
wait for the salvation of God.' " But yet there seems small encourage-
ment for her so to do if things be with her as was expressed. "Things,
indeed," saith she, " are very sad with me. ' My soul hath them still
in remembrance, and is bowed down in me,' verse 20; but yet
somewhat ' I recall to mind, and therefore have I hope,' verse 21, —
1 It is of the Lord's mercy that we are not consumed, because his
compassions fail not.' [verse 22.] There is mercy and never-failing
compassion in God, so that though my own present condition be full
of darkness, and I see no deliverance, yet I purpose still to abide
waiting on him. Who knows what those infinite stores and treasures
vol. vi. 27
418 AN EXPOSITION UPON PSALM cxxx [Ver.4.
of mercy and relief that are with him may at length afford unto me?"
And many instances of the like kind may be added.
We may observe, by the way, how far this relief extends itself,
and what it enables the soul unto ; as, —
1. The soul is enabled thereby to resign itself unto the disposal of
sovereign grace in self-abhorrency, and a renunciation of all other
ways of relief: Lam. iii. 29, " He putteth his mouth in the dust, if
so be there may be hope." " What God will," is his language. Here
he lies at his disposal, humble, broken, but abiding his pleasure.
" Though he slay me," saith Job, " yet will I trust in him," chap,
xiii. 1 5 ; — " It is all one how he deals with me ; Avhatever be the
event, I will abide cleaving unto him. I will not think of any other
way of extricating myself from my distress. I will neither fly like
Jonah, nor hide like Adam, nor take any other course for deliverance."
Saith the soul, " ' God is a God that hideth himself from me, Isa. xlv.
15 ; 'I walk in darkness and have no light,' chap. 1. 10. ' My flesh
faileth and my heart faileth/ Ps. lxxiii. 26; so that I am over-
whelmed with trouble. ' Mine iniquities have taken such hold on me
that I cannot look up/ Ps. xl. 1 2. ' The Lord hath forsaken me, and
my Lord hath forgotten me/ [Isa. xlix. 1 4.] Every day am I in dread
and terror, and I am ready utterly to faint, and no relief can I obtain.
What, then, shall I do? Shall I 'curse God and die?' or cry, 'This
evil is of the Lord; why should I wait for him any longer?' Shall I
take the course of the world, and, seeing it will be no better, be wholly
regardless of my latter end? No ; I know, whatever my lot and por-
tion be, that there is forgiveness with God. This and that poor man
trusted in him ; they cried unto him, and were delivered. So did
David in his greatest distress ; he encouraged his heart in the Lord
his God, 2 Sam. xv. 25, 26. It is good for me to cast myself into
his arms. It may be he will frown; it may be he is wroth still: but
all is one, this way I will go. As it seems good unto him to deal with
me, so let it be." And unspeakable are the advantages which a soul
obtains by this self-resignation, which the faith treated of will infal-
libly produce.
2. It extends itself unto a resolution of waiting in the condition
wherein the soid is. This the church comes unto, Lam. iii. 26, " It
is good that a man should both hope and quietly wait for the salva-
tion of the Lord;" — " I will not give over my expectation, I will not
make haste nor limit God ; but I will lie at his feet until his own
appointed time of mercy shall come." Expectation and quietness
make up waiting. These the soul attains unto with this support-
ment. It looks upwards, " as a servant that looks to the hands of
his master," still fixed on God, to see what he will do, to hear what
he will speak concerning him; missing no season, no opportunity
Ver.4.] EFFECTS OF FORGIVENESS DISCOVERED. 419
t
wherein any discovery of the will of God may be made to him. And
this he doth in quietness, without repining or murmuring, turning all
his complaints against himself and his own vileness, that hath cut
him short from a participation of that fulness of love and grace which
is with God. That this effect also attends this faith will fully appear
in the close of the psalm.
3. It supports unto waiting in the use of all means fur the attain-
ment of a sense of forgiveness, and so hath its effect in the whole
course of our obedience. " There is forgiveness with thee, that thou
mayest be feared/' To fear the Lord, is an expression comprehensive
of his whole worship and all our duty. " This I am encouraged
unto, in my depths," saith the psalmist, "because there is forgiveness
with thee. I will abide in all duties, in all the ways of thy worship,
wherein thou mayst be found." And however it be for a while, the
latter end of that soul, who thus abideth with God, will be peace.
Let us, then, nextly see by what ways and means it yields this
supportment : —
1. It begets a liking of God in the sonl, and consequently some
love unto him. The soul apprehends God as one infinitely to be de-
sired and delighted in by those who have a share in forgiveness. It
cannot but consider him as good and gracious, however its own estate
be hazardous. Ps. lxxiii. 1, 2, " Yet God is good to Israel, to such
as are of a clean heart. As for me, my feet were almost gone ; my
steps had well-nigh slipped ;" — "However the state stands with me,
yet I know that God is good, good to Israel; and therewith shall I
support myself." When once this ground is got upon the soul, that
it considers God in Christ as one to be delighted in and loved, great
and blessed effects will ensue: — (1.) Self-abhorrency and condemna-
tion, with resignation of all to God, and permanency therein, do cer-
tainly attend it. (2.) Still, somewhat or other in God will be brought
to mind to relieve it under faintings, some new springs of hope will
be every day opened. (3.) And the soul will be insensibly wrought
upon to delight itself in dealing with God. Though, in its own par-
ticular, it meets with frownings, chidings, and repulses, yet this still
relieves him, that God is so as hath been declared ; so that he says,
" However it be, yet God is good ; and it is good for me to wait upon
him." Without this discovery the soul likes not God, and whatever
it doth with respect unto him, it is because it dares do no otherwise,
being overawed with his terror and greatness ; and such obedience
God may have from devils.
2. It removes sundry overwhelming difficulties that lie in the
soul's way before it close with this discovery of forgiveness ; as, —
(1.) It takes away all those hinderances that were formerly insist-
ed on from the greatness, holiness, and severity of God, the inexor-
420 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
ableness and strictness of the law. and the natural actings of con-
science rising up against all hopes of forgiveness. All these are by
this faith removed, and taken out of the way. Where this faith is, it
discovers not only forgiveness, as hath been showed, but also the true
nature of gospel forgiveness ; it reveals it as flowing from the gra-
cious heart of the Father, through the blood of the Son. Now, this
propitiation in the blood of the Son removeth all these difficulties,
even antecedently unto our special sense of an interest therein. It
shows how all the properties of God may be exalted and the law ful-
filled, and yet forgiveness given out to sinners. And herein lies no
small advantage unto a soul in its approaches unto God. All those
dreadful apprehensions of God, which were wont to beset him in the
first thoughts of coming to him, are now taken out of the way, so
that he can quietly apply himself unto his own particular concern-
ments before him.
(2.) In particular, it removes the overwhelming consideration of
the unspeakable greatness of sin. This presseth the soul to death,
when once the heart is possessed with it. Were not their sins so
great, such as no heart can imagine or tongue declare, it might pos-
sibly be well with them, say distressed sinners. They are not so
troubled that they are sinners, as that they are great sinners ; not that
these and those sins they are guilty of, but that they are great sins,
attended with fearful aggravations. Otherwise they could deal well
enough with them. Now, though this discovery free men not from
the entanglement of their sins as theirs, yet it doth from the whole
entanglement of their sins as great and many. This consideration
may be abstracted. The soul sees enough in God to forgive great
sins, though it doth not as yet to forgive his sins. That great sins
shall be pardoned, this discovery puts out of question. Whether his
sins shall be pardoned is now all the inquiry. Whatever any faith
can do, that this faith will do, unless it be the making of particular
application of the things believed unto itself. The soul, then, can
no longer justly be troubled about the greatness of sin; the infinite-
ness of forgiveness that he sees in God will relieve him against it.
All that remains is, that it is his own sin about which he hath to
deal ; whereof afterwards. These and the like difficulties are remov-
ed by it.
3. It gives some life in and encouragement unto duty. And that,
first, unto duty as duty. Eyeing God by faith, in such a fulness of
grace, the soul cannot but be encouraged to meet him in every way
of duty, and to lay hold upon him thereby; — every way leading to
him, as leading to him, must be well liked and approved of. And,
secondly, to all duties. And herein lies no small advantage. God is
oftentimes found in duties, but in what, or of what kind, he will be
Ver.4.] EFFECTS OF FORGIVENESS DISCOVERED. 421
found of any one in particular, is uncertain. This faith puts the soul
on all : so it did the spouse in the parallel to that in hand, Cant,
iii. 2-4. Now, what supportment may be hence obtained is easily
apprehended, — supportment not from them or by them, but in them,
as the means of intercourse between God and the soul.
From these effects of this discovery of forgiveness in God three
things will ensue, which are sufficient to maintain the spiritual life
of the soul : —
(1.) A resolution to abide with God, and to commit all unto Mm.
This the word, as was observed, teaches us: "There is forgiveness with
thee, and therefore thou shalt be feared ;" — " Because this I found,
this I am persuaded of, therefore I will abide with him in the way
of his fear and worship." This our Saviour calls unto, John xv. 4,
" ' Abide in me ;' except ye do so ye can bear no fruit/' So the
Lord, representing his taking of the church unto himself under the
type of the prophet's taking an adulteress in vision, doth it on these
terms: Hos. iiL 3, " Thou shalt abide for me many days; thou shalt
not play the harlot, and thou shalt not be for another man : so will
I also be for thee." Now, this abiding with God intimates two
things: — [1.] Oppositions, solicitations, and temptations unto the
contrary. [2.] Forbearing to make any other choice, as unto that
end for which wre abide with God.
[1.] It argues oppositions. To abide, to be stable and permanent,
is to be so against oppositions. Many discouragements are ready to
rise up in the soul against it: in fears especially that it shall not
hold out, that it shall be rejected at last, that all is naught and hypo-
critical with it, that it shall not be forgiven, that God indeed re-
gards it not, and therefore it may well enough give over its hopes,
which seems often as the giving up of the ghost; [these] will assault
it. Again, oppositions arise from corruptions and temptations unto
sin, contrary to the life of faith ; and these often proceed to a high
degree of prevalency, so that the guilt contracted upon them is ready
to cast the soul quite out of all expectation of mercy. " I shall one
day perish by these means," saith the soul, " if I am not already
lost."
But now, where faith hath made this discovery of forgiveness, the
soul will abide with God against all these discouragements and oppo-
sitions. It will not leave him, it will not give over waiting for him.
So David expresseth the matter in the instance of himself: Ps.
lxxiii. 2, " But as for me, my feet were almost gone ; my steps had
well-nigh slipped:" and, verse 13, " Verily I have cleansed my heart
in vain." But yet, after all his conflicts, this at last he comes unto,
verse 26, " Though ' my flesh and my heart faileth,' yet (verse 28)
'It is good for me to draw near unto God;' — I will yet abide
422 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
with God; I will not let go his fear nor my profession. Although I
walk weakly, lamely, unevenly, yet I will still follow after him/' As
it was with the disciples, when many, upon a strong temptation, went
back from Christ, and walked no more with him, " Jesus said unto
them, Will ye also go away?" to which Peter replies, in the name of
the rest of them, " Lord, to whom shall we go? thou hast the words
of eternal life," John vi. 66-68 ; — " It is thus and thus with me,"
saith the soul; " I am tossed and afflicted, and not comforted ; little
life, little strength, real guilt, many sins, and much disconsolation."
" What then?" saith God by his word; " wilt thou also go away?"
" No," saith the soul ; " there is forgiveness with thee ; thou hast the
words of eternal life, and therefore I will abide with thee."
[2.] This abiding with God argues a forbearance of any other
choice. Whilst the soul is in this condition, having not attained any
evidences of its own special interest in forgiveness, many lovers will
be soliciting of it to play the harlot by taking them into its embraces.
Both self-righteousness and sin will be very importunate in this
matter. The former tenders itself as exceeding useful to give the
soul some help, assistance, and supportment in its condition. "Samuel
doth not come," saith Saul, " and the Philistines invade me ; I will
venture and offer sacrifice myself, contrary to the law." The promise
doth not come to the soul for its particular relief; it hath no evidence
as to an especial interest in forgiveness. Temptation invades the
mind : " Try thyself," says it, " to take relief in somewhat of thine
own providing." And this is to play the harlot from God. To this
purpose self-righteousness variously disguises itself, like the wife of
Jeroboam when she went to the prophet. Sometimes it appears as
duty, sometimes as signs and tokens; but its end is to get somewhat
of the faith and trust of the soul to be fixed upon it. But when the
soul hath indeed a discovery of forgiveness, it will not give ear to
these solicitations. " No," saith it ; "I see such a beauty, such an
excellency, such a desirableness and suitableness unto my wants and
condition, in that forgiveness that is with God, that I am resolved to
abide in the gospel desire and expectation of it all the days of my
life; here my choice is fixed, and I will not alter." And this reso-
lution gives glory to the grace of God. When the soul, without an
evidence of an interest in it, yet prefers it above that which, with
many reasonings and pretences, offers itself as a present relief unto it,
hereby is God glorified, and Christ exalted, and the spiritual life of
the soul secured.
(2.) This discovery of forgiveness in God, with the effects of it
before mentioned, will produce a resolution of waiting on God for
peace and consolation in his own time and way. " He that believeth
shall not make haste," Isa. xxviii. 16. Not make haste, to what? Not
Yer.4] effects of forgiveness discovered. 423
to the enjoyment of the thing believed. Haste argues precipitation
and impatience; this the soul that hath this discovery is freed from,
resolving to wait the time of God's appointment for peace and con-
solation. God, speaking of his accomplishment of his promises, says,
" I the Lord will hasten it," Isa. lx. 22. Well, then, if God will
hasten it, may not we hasten to it? " Nay," saith he, " I will hasten
it, but in its time." All oppositions and impediments considered, it
shall be hastened, but in its time, its due time, its appointed time.
And this the soul is to wait for; and so it will. As when Jacob had
seen the beauty of Rachel, and loved her, he was contented to wait
seven years for the enjoyment of her to be his wife, and thought no
time long, no toil too hard, that he might obtain her; so the soul
having discovered the beauty and excellency of forgiveness as it is
with God, as it is in his gracious heart, in his eternal purpose, in the
blood of Christ, in the promise of the gospel, is resolved to wait
quietly and patiently for the time wherein God will clear up unto
it its own personal interest therein. Even one experimental embrace-
ment of it, even at the hour of death, doth well deserve the waiting
and obedience of the whole course of a man's life.
And this the psalmist manifests to have been the effect produced
in his heart and spirit; for upon this discovery of forgiveness in God,
he resolved both to wait upon him himself, and encourageth others
so to do.
(3.) This prepares the soul for the receiving of that consolation
and deliverance out of its pressures, by an evidence of a special in-
terest in forgiveness, which it waiteth for: —
[1.] For this makes men to hearken after it. It makes the soul
like the merchant who hath great riches, all his wealth, in a far
country, which he is endeavouring to bring home safe unto him. If
they come, he is well provided for; if they miscarry, he is lost and
undone. This makes him hearken after tidings that they are safe
there ; and, as Solomon says, " Good news," in this case, " from a far
country, is as cold waters to a thirsty soul," Prov. xxv. 25, — full of re-
freshment. Though he cannot look upon them as his own yet abso-
lutely, because he hath them not in possession, he is glad they are
safe there. So is it with the soul. These riches that it so values are
as to its apprehensions in a far country. So is the promise, that " he
shall behold the land that is very far off," Isa, xxxiii. 1 7. He is glad to
hear news that they are safe, to hear forgiveness preached, and the pro-
mises insisted on, though he cannot as yet look upon them as his own.
The merchant rests not here, but he hearkeneth with much solicit-
ousness after the things that should bring home his riches, especially
if they have in them his all. Hence such ships are called ships of
desire, Job ix. 26. Such a man greatly desires the speeding of them
424 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
to their port. He considers the wind and the weather, all the occa-
sions, and inconveniences, and dangers of the way; and blame him
not5 — his all is at stake. The soul doth so in like manner : it hear-
keneth after all the ways and means whereby this forgiveness may be
particularly brought home unto it; is afraid of sin and of temptation,
glad to find a fresh gale of the Spirit of grace, hoping that it may
bring in bis return from the land of promise. This prepares the heart
for a spiritual sense of it when it is revealed.
[2.] It so prepares the soul, by giving it a due valuation of the
grace and mercy desired. The merchantman in the gospel was not
prepared to enjoy the pearl himself, until it was discovered to him
to be of great price; then he knew how to purchase it, procure it,
and keep it. The soul having, by this acting of faith, upon the dis-
covery of forgiveness insisted on, come to find that the pearl hid in
the field is indeed precious, is both stirred up to seek after possession
of it, and to give it its due. Saith such a soul, " How excellent, how
precious is this forgiveness that is with God! Blessed, yea, ever
blessed, are they who are made partakers of it! What a life of joy,
rest, peace, and consolation do they lead ! Had I but their evidence
of an interest in it, and the spiritual consolation that ensues thereon,
how would I despise the world and all the temptations of Satan,
and rejoice in the Lord in every condition!" And this apprehension
of grace also exceedingly prepares and fits the soul for a receiving of
a blessed sense of it, so as that God may have glory thereby.
[3.] It fits the soul, by giving a right understanding of it, of its
nature, its causes, and effects. At the first the soul goes no farther
but to look after impunity, or freedom from punishment, any way.
"What shall I do to be saved?" is the utmost it aims at. "Who
shall deliver me? how shall I escape?" And it would be contented
to escape any way, — by the law, or the gospel, all is one, so it may
escape. But upon this discovery of forgiveness treated of, which is
made by faith of adherence unto God, a man plainly sees the nature
of it, and that it is so excellent that it is to be desired for its own
sake. Indeed, when a soul is brought under trouble for sin, it knows
not well what it would have. It hath an uneasiness or disquietment
that it would be freed from, — a dread of some evil condition that it
would avoid. But now the soul can tell what it desires, what it aims
at, as well as what it would be freed from. It would have an in-
terest in eternal love ; have the gracious kindness of the heart of God
turned towards itself, — a sense of the everlasting purpose of his will
shed abroad in his heart; have an especial interest in the precious
blood of the Son of God, whereby atonement is made for him ; and
that all these things be testified unto his conscience in a word of pro-
mise mixed with faith. These things he came for; this way alone he
Ver.4] VAIN PRETENCES OF FAITH. 425
would be saved, and no other. It sees such a glory of wisdom, love,
and grace in forgiveness, such an exaltation of the love of Christ in
all his offices, in all his undertaking, especially in his death, sacrifice,
and blood-shedding, whereby he procured or made reconciliation for
us, that it exceedingly longs after the participation of them.
All these things, in their several degrees, will this discovery of for-
giveness in God, without an evidence of an especial interest therein,
produce. And these will assuredly maintain the spiritual life of the
soul, and keep it up unto such an obedience as shall be accepted of
God in Christ. Darkness, sorrow, storms, they in whom it is may
meet withal ; but their eternal condition is secured in the covenant of
God, — their souls are bound up in the bundle of life.
From what hath been spoken, we may make some inferences in
our passage concerning the true notion of believing ; for, —
1. These effects ascribed to this faith of forgiveness in God, and
always produced by it, make it evident that the most of them who
pretend unto it, who pretend to believe that there is forgiveness with
God, do indeed believe no such thing. Although I shall, on set pur-
pose, afterward evince this, yet I cannot here utterly pass it by. I
shall, then, only demand of them who are so forward in the profes-
sion of this faith that they think it almost impossible that any one
should not believe it, what effects it hath produced in them, and
whether they have been by it enabled to the performance of the
duties before mentioned? I fear with many, things on the account
of their pretended faith are quite otherwise. They love sin the more
for it, and God never the better. Supposing that a few barren words
will issue the controversy about their sins, they become insensibly to
have slight thoughts of sin and of God also. This persuasion is not
of him that calls us. Poor souls, your faith is the devil's greatest
engine for your ruin, — the highest contempt of God, and Christ, and
forgiveness also, that you can be guilty of, — a means to let you down
quietly into hell, — the Pharisees' Moses, trusted in, and [yet] will con-
demn you. As none is saved but by faith, so you, if it were not for
your faith (as you call it), might possibly be saved. If a man's gold
prove counterfeit, his jewels painted glass, his silver lead or dross, he
will not only be found poor when he comes to be tried, and want
the benefit of riches, but have withal a fearful aggravation of his
poverty by his disappointment and surprisal. If a man's faith, which
should be more precious than gold, be found rotten and corrupt, if
his light be darkness, how vile is that faith, how great is that dark-
ness! Such, it is evident, will the faith of too many be found in
this business.
2. The work we are carrying on is the raising of a sin-entangled
soul out of its depths; and this we have spoken unto is that which
426 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
must give him his first relief. Commonly, when souls are in distress,
that which they look after is consolation. What is it that they in-
tend thereby? That they may have assurance that their sins are
forgiven them, and so be freed from their present perplexities. What
is the issue ? Some of them continue complaining all their days, and
never come to rest or peace, so far do they fall short of consolation
and joy; and some are utterly discouraged from attempting any
progress in the ways of God. What is the reason hereof? Is it not
that they would fain be finishing their building, when they have not
laid the foundation? They have not yet made thorough work in
believing forgiveness with God, and they would immediately be at
assurance in themselves. Now, God delights not in such a frame of
spirit; for, —
(1.) It is selfish. The great design of faith is to " give glory to
God," Rom. iv. 20. The end of God's giving out forgiveness is the
" praise of his glorious grace," Eph. i. 6. But let a soul in this frame
have peace in itself, it is very little solicitous about giving glory unto
God. He cries like Rachel, " Give me children, or I die;" — " Give me
peace, or I perish." That God may be honoured, and the forgiveness
he seeks after be rendered glorious, it is cared for in the second place,
if at all. This selfish earnestness, at first to be thrusting our hand in
the side of Christ, is that which he will pardon in many, but accepts
in none.
(2.) It is impatient. Men do thus deport themselves because they
will not wait. They do not care for standing afar off for any season
with the publican. They love not to submit their souls to lie at the
foot of God, to give him the glory of his goodness, mercy, wisdom,
and love, in the disposal of them and their concernments. This
wraiting compriseth the universal subjection of the soul unto God,
with a resolved judgment that it is meet and right that we, and
all we desire and aim at, should be at his sovereign disposal. This
gives glory to God, — a duty which the impatience of these poor
souls will not admit them to the performance of. And both these
arise, —
(3.) Fiom weakness. It is weak. It is weakness in any condition,
that makes men restless and weary. The state of adherence is as safe
a condition as the state of assurance; only, it hath more combats
and wrestling attending it. It is not, then, fear of the event, but
weakness and weariness of the combat, that makes men anxiously
solicitous about a deliverance from that state before they are well
entered into it.
Let, then, the sin-entangled soul remember always this way, method,
and order of the gospel, that we have under consideration. First,
exercise faith on forgiveness in God; and when the soul is fixed
Vtr.4.] EVIDENCE OF FORGIVENESS WITH GOD. 427
therein, it will have a ground and foundation whereon it may stand
securely in making application of it unto itself. Drive this principle,
in the first place, unto a stable issue upon gospel evidences, answer
the objections that lie against it, and then you may proceed. In
believing, the soul makes a conquest upon Satan's territories. Do,
then, as they do who are entering on an enemy's country, — secure the
passages, fortify the strongholds as you go on, that you be not cut
off in your progress. Be not as a ship at sea, which passeth on, and
is no more possessed or master of the water it hath gone through
than of that whereunto it is not yet arrived. But so it is with a soul
that fixeth not on these foundation principles: he presseth forwards,
and the ground crumbles away under his feet, and so he wilders away
all his days in uncertainties. Would men but lay this principle well
in their souls, and secure it against assaults, they might proceed,
though not with so much speed as some do, yet with more safety.
Some pretend at once to fall into full assurance; I wish it prove not
a broad presumption in the most. It is to no purpose for him to
strive to fly who cannot yet go, — to labour to come to assurance in
himself who never well believed forgiveness in God.
Thirdly.1 Now, that we may be enabled to fix this persuasion
against all opposition, that which in the next place I shall do is, to
give out such unquestionable evidences of this gospel truth as the
soul may safely build and rest upon ; and these contain the confirma-
tion of the principal proposition before laid down.
Evidences of forgiveness in God — No inbred notions of any free acts of God's
will — Forgiveness not revealed by the works of nature nor the law.
First, The things that are spoken or to be known of God are of
two sorts: —
1. Natural and necessary; such as are his essential properties,
or the attributes of his nature, his goodness, holiness, righteousness,
omnipotency, eternity, and the like. These are called, To yvuttrbt
rov Qsov, Horn. i. 19, — "That which may be known ot God." And
there are two ways, as the apostle there declares, whereby that
which he there intimates ot God may be known, — (1.) By the in-
bred light of nature: Qavipov earn h auToT;, verse 19, — " It is mani-
fest in themselves," in their own hearts; they are taught it by the
common conceptions and presumptions which they have of God by
the light of nature. From hence do all mankind know concerning
1 See note on page 412.
423 AN EXPOSITION UPON PSALM CXXX. [Ver.-l
God that lie is, that he is eternal, infinitely powerful, good, righte-
ous, holy, omnipotent. There needs no special revelation of these
things, that men may know them. That, indeed, they may be known
savingly, there is; and, therefore, they that know these things by
nature do also believe them on revelation : Heb. xi. 6, " He that
cometh to God must believe that he is, and that he is a rewarder."
Though men know God by the light of nature, yet they cannot come
to God by that knowledge. (2.) These essential properties of the
nature of God are revealed by his works. So the apostle in the same
place, Rom. i. 20, " The invisible things of God from the creation of
the world are clearly seen, being understood by the things that are
made, even his eternal power and Godhead." See also Ps. xix. 1-3.
And this is the first sort of things that may be known of God.
2. There are the free acts of his will and power, or his free, eter-
nal purposes, with the temporal dispensations that flow from them.
Now, of this sort is the forgiveness that we are inquiring after. It is
not a property of the nature of God, but an act of his will and a
work of his grace. Although it hath its rise and spring in the infi-
nite goodness of his nature, yet it proceeds from him, and is not
exercised but by an absolute, free, and sovereign act of his will. Now,
there is nothing of God or with him of this sort that can be any ways
known but only by especial revelation; for, —
(1.) There is no inbred notion of the acts of God's will in the
heart of man ; which is the first way whereby we come to the know-
ledge of any thing of God. Forgiveness is not revealed by the light
of nature. Flesh and blood, which nature is, declares it not; by
that means "no man hath seen God at any time," John i. 18, — that
is, as a God of mercy and pardon, as the Son reveals him. Adam
had an intimate acquaintance, according to the limited capacity of a
creature, with the properties and excellencies of the nature of God.
It was implanted in his heart, as indispensably necessary unto that
natural worship which, by the law of his creation, he was to perform.
But when he had sinned, it is evident that he had not the least ap-
prehension that there was forgiveness with God. Such a thought
would have laid a foundation of some farther treaty with God about
his condition. But he had no other design but of flying and hiding
himself, Gen. iii. 10; so declaring that he was utterly ignorant of
any such thing as pardoning mercy. Such, and no other, are all
the first or purely natural conceptions of sinners, — namely, that it is
hi%aiu;Ma rov Qbov, " the judgment of God," Rom. i. 32, that sin is to
be punished with death. It is true, these conceptions in many are
stifled by rumours, reports, traditions, that it may be otherwise; but
all these are far enough from that revelation of forgiveness Avhich we
are inquiring after.
Ycr.4.] FOBGIVEKEBS NOT REVEALED BY CREATION, ETC. 429
(2.) The consideration of the works of God's creation will not help
a man to this knowledge, that there is forgiveness with God. The
apostle tells us, Rom. i. 20, what it is of God that his works reveal,
" even his eternal power and Godhead," or the essential properties of
his nature, but no more ; not any of the purposes of his grace, not
any of the free acts of his will, not pardon and forgiveness. Besides,
God made all things in such an estate and condition, — namely, of rec-
titude, integrity, and uprightness, Eccles. vii. 29, — that it was impos-
sible they should have any respect unto sin, which is the corruption
of all, or to the pardon of it, which is their restitution, whereof they
stood in no need. There being no such thing in the world as a sin,
nor any such thing supposed to be, when all things were made of
nothing, how could any thing declare or reveal the forgiveness of it \
(3.) No works of God's providence can make this discovery. God
hath, indeed, borne testimony to himself and his goodness in all ages,
from the foundation of the world, in the works of his providence:
so Acts xiv. 15-17, " We preach unto you that ye should turn from
these vanities unto the living God, which made heaven, and earth,
and the sea, and all things that are therein : who in times past suf-
fered all nations to walk in their own ways. Nevertheless he left
not himself without witness, in that he did good, and gave us rain
from heaven, and fruitful seasons, filling our hearts with food and
gladness." Olx. a/j,df>Tupov lavth a?r,7is, — " He left not himself without
witness;" that is, by the works of his providence, there recounted,
he thus far bare testimony to himself, that he is, and is good, and
doth good, and ruleth the world ; so that they, were utterly inexcus-
able, who, taking no notice of these works of his, nor the fruits of
his goodness, which they lived upon, turned away after ra fidraia,,
" vain things," as the apostle there calls the idols of the Gentiles.
But yet these things did not discover pardon and forgiveness; for
still God suffered them to go on in their own ways, and winked at
their ignorance. So again, Acts xvii. 23-27, " Whom ye ignorantly
worship, him declare I unto you. God that made the world and
all things therein, seeing that he is Lord of heaven and earth,
dwelleth not in temples made with hands; neither is worshipped
with men's hands, as though he needed any thing, seeing he giveth
to all life, and breath, and all things; and hath made of one blood
all nations of men for to dwell on all the face of the earth" (where,
by the way, there is an allusion to that of Gen. xi. 8, " The Lord
scattered them abroad upon the face of all the earth"), " and hath de-
termined the tixn«« before appointed, and the bounds of then habi-
tation ; that they should seek the Lord, if haply they might feel after
him, and find him, though he be not far from every one of us." By
arguments taken from the works of Gud, both of creation and provi-
430 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
dence, the apostle proves the being and the properties of God ; yea,
he lets them know with whom he had to do, that God designed by
his works so far to reveal himself unto them as the true and living
God, the maker and governor of all things, as that they ought to
have inquired more diligently after him, and not to look on him
alone as the " unknown God " who alone might be known, all their
idols being vain and nothing. But of the discovery of pardon and
forgiveness in God by these ways and means he speaks not ; yea, he
plainly shows that this was not done thereby: for the great call to
saving repentance is by the revelation of forgiveness. But now, by
these works of his providence, God called not the Gentiles to saving
repentance. No ; saith he, " He suffered them to walk still in their
own ways," Actsxiv. 16, "and winked at the times of their ignor-
ance ; but now," — that is, by the word of the gospel, — " commandeth
them to repent," chap. xvii. 30.
Secondly, "Whereas there had been one signal act of God's pi*o-
vidence about sin, when man first fell into the snares of it, it was so
far from the revealing forgiveness in God, that it rather severely in-
timated the contrary. This was God's dealing with sinning angels.
The angels were the first sinners, and God dealt first with them about
sin. And what was his dealing with them the Holy Ghost tell us,
2 Pet. ii. 4, ' AyysXojv ufLuprri<savruv oux s<pu<saro' — " He spared not the
sinning angels." " He spared them not;" it is the same word which
he useth where he speaks of laying all our iniquities on Christ, he un-
dergoing the punishment due unto them: Rom. viii. 32, Oux, ipeiswro,
— " He spared him not ;" that is, he laid on him the full punishment
that by the curse and sanction of the law was due unto sin. So he
dealt with the angels that sinned : " He spared them not," but
inflicted on them the punishment due unto sin, shutting them
up under chains of darkness for the judgment of the great day.
Hitherto, then, God keeps all thoughts of forgiveness in his own
eternal bosom ; there is not so much as the least dawning of it upon
the world. And this was at first no small prejudice against any
thoughts of forgiveness. The world is made ; sin enters by the most
glorious part of the creation, whose recovery by pardon might seem
to be more desirable, but not the least appearance of it is discovered.
Thus it was " from the beginning of the world hid in God," Eph.
iii. 9.
Thirdly, God gave unto man a law of obedience immediately upon
his creation; yea, for the main of it, he implanted it in him by and
in his creation. This law it was supposed that man might trans-
gress. The very nature of a law prescribed unto free agents, attended
with threatenings and promises of reward, requires that supposition.
Now, there was not annexed unto this law, or revealed with it, the
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 431
least intimation of pardon to be obtained if transgression should ensue.
Gen. ii. 1 7, we have this law, " In the day thou eatest thou shalt
surely die;" — "Dying thou shalt die;" or "bring upon thyself as-
suredly the guilt of death temporal and eternal." There God leaves
the sinner, under the power of that commination. Of forgiveness or
pardoning mercy there is not the least intimation. To this very clay
that law, which was then the whole rule of life and acceptance with
God, knows no such thing. " Dying thou shalt die, 0 sinner," is the
precise and final voice of it.
From these previous considerations, added to what was formerly
spoken, some things preparatory to the ensuing discourse may be in-
ferred; as, —
1. That it is a great and rare thing to have forgiveness in God
discovered unto a sinful soul. A thing it is that, as hath been
showed, conscience and law, with the inbred notions that are in the
heart of man about God's holiness and vindictive justice, do lie against ;
a matter whereof we have no natural presumption, whereof there
is no common notion in the mind of man ; a thing which no con-
sideration of the works of God, either of creation or providence, will
reveal, and which the great instance of God's dealing with sinning
angels renders deep, admirable, and mysterious. Men who have
common and slight thoughts of God, of themselves, of sin, of obe-
dience, of the judgment to come, of eternity, — that feed upon the
ashes of rumours, reports, hear-says, traditions, without looking into
the reality of things, — may and do take this to be an ordinary and
acknowledged truth, easy to be entertained, which upon the matter
no man disbelieves. But convinced sinners, who make a trial of
these things as running into eternity, have other thoughts of them.
And as to that which, it is pretended, every one believes, we have
great cause to cry out, "Lord, who hath believed our report? to
whom hath the arm of the Lord been revealed?"
2. That the discovery of forgiveness in God, being a matter of so
great difficulty, is a thing precious and excellent, as being the
foundation of all our communion with God here, and of all unde-
ceiving expectation of our enjoyment of him hereafter. It is a pure
gospel truth, that hath neither shadow, footstep, nor intimation else-
where. The whole creation hath not the least obscure impression of
it left thereon. So that, —
3. It is undoubtedly greatly incumbent on us to inquire diligently,
as the prophets did of old, into this salvation; to consider what
sure evidences faith hath of it, such as will not, as cannot fail us.
To be slight and common in this matter, to take it up at random, is
an argument of an unsound, rotten heart. He that is not serious in
nis inquiry into the revelation of this matter, is serious in nothing
432 AN EXPOSITION UPON PSALM CXXX. [Ver.4<.
wherein God or his soul is concerned. The Holy Ghost knows what
our frame of heart is, and how slow we are to receive this blessed
truth in a gracious, saving manner. Therefore doth he confirm it
unto us with such weighty considerations as, Heb. vi. 17, 18, " God,
willing more abundantly to shew unto the heirs of promise the im-
mutability of- his counsel, confirmed it by an oath : that by two im-
mutable things, in which it was impossible for God to lie, we might
have strong consolation." It is of forgiveness of sin that the apostle
treats; as hath been made evident by the description of it before
given. Now, to give evidence hereunto, and to beget a belief of it
in us, he first engages a property of God's nature in that business.
He with whom we deal is a-^wdfig- as Tit. i. 2, the God that cannot
lie, that cannot deceive or be deceived: it is impossible it should
be so with him. Now, as this extends itself in general to all the words
and works of God, so there is peculiarly in this, whereof he treats,
rb a/j.sruforov r%g j3ovX^g, — an especial " immutability of his counsel."
[Heb. vi. 17.] Men may think that although there be words spoken
about forgiveness, yet it is possible it may be otherwise. " No," saith
the apostle; " it is spoken by God, and it is impossible he should lie."
Yea, but upon the manifold provocations of sinners, he may change
his mind and thoughts therein. " No," saith the apostle ; " there is
a peculiar immutability in his counsel concerning the execution of
this thing: there can be no change in it." But how doth this ap-
pear, that indeed this is the counsel of his will? " Why," saith he,
" he hath declared it by his word, and that given in a way of pro-
mise : which, as in its own nature it is suited to raise an expectation
in him or them to whom it is made or given, so it requires exact
faithfulness in the discharge and performance of it which God on his
part will assuredly answer. But neither is this all ; but that no place
might be left for any cavilling objection in this matter, J/te<r/Veu«i/ fy jcw,
' he interposed himself by an oath/ " Thus we have this truth de-
duced from the veracity of God's nature, one of his essential excel-
lencies ; established in the immutable purpose of his will ; brought
forth by a word of promise; and confirmed by God's interposing
himself against all occasions of exception (so to put an end unto all
strife about it) by an oath, swearing by himself that so it should be.
I have mentioned this only to show what weight the Holy Ghost
lays upon the delivery of this great truth, and thence how deeply it
concerns us to inquire diligently into it and after the grounds and
evidences which may be tendered of it; which, among others, are
these that follow; —
Yer.4.] EVIDENCE OF FORGIVENESS WITH GOD. 433
Discovery of forgiveness in the first promise — The evidence of the truth that lies
therein — And by the institution of sacrifices — Their use and end — Also by the
prescription of repentance unto sinners.
I. The first discovery of forgiveness in God (and winch I place as
the first evidence of it) was made in his dealing with our first parents
after their shameful sin and fall. Now, to make it appear that this
is an evidence that carries along with it a great conviction, and is
such as faith may securely rest upon and clo.se withal, the ensuing
observations are to be considered : —
1. The first sin in the world vxis, on many accounts, the greatest
sin that ever was in the world. It was the sin, as it were, of human
nature, wherein there was a conspiracy of all individuals : " Omnes
eramus unus ille homo;" — " In that one man, or that one sin, ' we
all sinned,'" Rom. v. 12. It left not God one subject, as to moral
obedience, on the earth, nor the least ground for any such to be unto
eternitv. When the angels sinned, the whole race or kind did not
prevaricate. "Thousand thousands" of them, and "ten thousand times
ten thousand," continued in their obedience, Dan. vii. 10. But here
all and every individual of mankind (He only excepted, which Avas
not then in Adam) were embarked in the same crime and guilt.
Besides, it disturbed the government of God in and over the whole
creation. God had made all things, in number, weight, and measure,
in order and beauty; pronouncing himself concerning his whole work
that it was 1KB -^, " exceeding beautiful and good," Gen. i. 31. Much
of this beauty lay in the subordination of one thing to another, and
of all to himself by the mediation and interposition of man, through
whose praises and obedience the rest of the creation, being made
subject unto him, was to return their tribute of honour and glory
unto God. But all this order was destroyed by this sin, and the very
" creation made subject to vanity," Rom. viii. 20; on which and the
like accounts, it might be easily made to appear that it was the
greatest sin that ever was in the world.
2. Man, who had sinned, subscribed in his heart and conscience
unto the righteous sentence of the lav:. He knew what he had de-
served, and looked for nothing but the immediate execution of the
sentence of death upon him. Hence he meditates not a defence,
expects no pardon, stays not for a trial, but flies and hides, and
attempts an escape: Gen. hi 10, "I was afraid," saith he, "and hid
myself;" than which never were there words of greater horror in the
world, nor shall be until the day of judgment. Poor creature ! he
was full of expectation of the vengeance due for a broken covenant.
3. God had neidy declared in the sinning angels vchat his justice
VOL vi. 28
434 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
required, and how he could deal with sinning man, without the least
impeachment of his government, holiness, or goodness. See 2 Pet.
ii. 4.
4. There ivas nothing without God himself that shoidd move him
in the least, so much as to suspend the execution of his ivrath for
one moment. He had not done so with the angels. All things lay-
now under wrath, curse, confusion, and disorder; nothing was left
good, lovely, or desirable in his eye. As in the first creation, that
which was first brought forth from nothing was Vol tflll, " without
form, and void," empty of all order and beauty, — nothing was in it to
induce or move God to bring forth all things in the glory that
ensued, but the whole design of it proceeded from his own infinite
goodness and wisdom, — so was it now again. There was an emptiness
and vanity brought by sin upon the whole creation. Nothing
remained that might be a motive unto a merciful restoration, but all
is again devolved on his sovereignty. All things being in this state
and condition, wherein all doors stood open to the glory of God's
justice in the punishing of sin, nothing remaining without him to
hold his hand in the least, the whole creation, and especially the
sinner himself, lying trembling in expectation of a dreadful doom,
what now cometh forth from him? The blessed word which Ave have,
Gen. iii. 1 5, " The seed of the woman shall break the serpent's head."
It is full well known that the whole mystery of forgiveness is wrapped
up in this one word of promise. And the great way of its coming
forth from God, by the blood of the Messiah, whose heel was to be
bruised, is also intimated. And this was the first discovery that ever
was made of forgiveness in God. By a word of pure revelation it
was made, and so faith must take it up and receive it. Now, this
revelation of forgiveness with God in this one promise was the bottom
of all that worship that was yielded unto him by sinners for many
ages; for we have showed before, that without this no sinner can
have the least encouragement to approach unto him. And this will
continue to the end of the world as a notable evidence of the truth
in hand, a firm foundation for faith to rest and build upon. Let a
sinner seriously consider the state of things as they were then in the
world, laid down before, and then view God coining forth with a
word of pardon and forgiveness, merely from his own love and those
counsels of peace that were between the Father and the Son, and he
cannot but conclude, under his greatest difficulties, that yet " there is
forgiveness with God, that he may be feared." Let now the law and
conscience, let sin and Saian, stand forth and except against his evi-
dence. Enough may be spoken from it, whatever the particular case
be about which the soul hath a contest with them, to put them all
to silence.
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 435
II. God revealed this sacred truth by his institution of sacri-
fices. Sacrifices by blood do all of them respect atonement, expia-
tion, and consequently forgiveness. It is true, indeed, they could
not themselves take away sin, nor make them perfect who came
unto God by them, Heb. x. 1 ; but yet they undeniably evince the
taking away of sin, or the forgiveness of it, by what they did de-
note and typify. I shall, therefore, look back into their rise and
intendment : —
1. The original and first spring of sacrifices is not in the Scrip-
ture expressly mentioned, only the practice of the saints is recorded.
But it is certain, from infallible Scripture evidences, that they were
of God's immediate institution and appointment. God never allowed
that the will or wisdom of man should be the spring and rule of his
worship. That solemn word wherewith he fronts the command that
is the rule of his worship, *£ nfe$n *6} — " Thou shalt not make to
thyself," which is the life of the command (that which follows being
an explanation and confirmation of the law itself by instances), cuts
off all such pretences, and is as a flaming sword, turning every way
to prevent men's arbitrary approaches to God's institutions. God
will not part with his glory of being the only lawgiver, as to the
whole concernment of his worship, or any part of it, unto any of the
sons of men.
2. Neither is the time of their institution mentioned. Some of
the Papists dispute (as there are a generation of philosophical dis-
puters amongst them, by whom their tottering cause is supported)
that there should have been sacrifices in paradise, if a man had not
sinned. But as, in all their opinions, our first inquiry ought to be,
"What do they get by this or that? their whole religion being pointed
unto their carnal interest, so we may in particular do it upon this
uncouth assertion, which is perfectly contradictious to the very nature
and end of most sacrifices, — namely, that they should be offered
where there is no sin. Why, they hope to establish hence a general
rule, that there can be no true worship of God, in any state or condi-
tion, without a sacrifice. What, then, I pray? Why, then it is evi-
dent that the continual sacrifice of the mass is necessary in the
church, and that without it there is no true worship of God ; and so
they are quickly come home to their advantage and profit, — the mass
being that inexhaustible spring of revenue which feeds their pride
and lust throughout the world. But there is in the church of Christ
an altar still, and a sacrifice still, which they have rejected for the
abominable figment of their mass, — namely, Christ himself, as the
apostle informs us, Heb. xiii. 10. But as the sacrifices of beasts
could not have been before the entrance of sin, so it may be evidenced
that they were instituted from the foundation of the world, — that is,
436 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
presently after the entrance of sin. Christ is called " The Lamb of
God," John i. 29, which he was in reference unto the sacrifices of
old, as 1 Pet. i. 18, 19; whence he is represented in the church as
a " Lamb slain," Rev. v. 6, or giving out the efficacy of all sacrifices
to his church. Now, he is said to be a " Lamb slain from the foun-
dation of the world," Rev. xiii. 8, which could not be unless some
sacrifice, prefiguring his being slain, had been then offered ; for it
denotes not only the efficacy of his mediation, but the way. Besides,
the apostle tells us that " without shedding of blood there was no
remission," Heb. ix. 22, — that is, God, to demonstrate that all pardon
and forgiveness related to the blood of Christ from the foundation of
the world, gave out no word of pardon but by and with blood. Now,
I have showed before that he revealed pardon in the first promise ;
and therefore there ensued thereon the shedding of blood and sacri-
fices ; and thereby that testament or covenant " was dedicated with
blood" also, verse 18. Some think that the beasts, of whose skins'
God made garments for Adam, were offered in sacrifices. Nor is the
conjecture vain; yea, it seems not to want a shadow of a gospel
mystery, that their nakedness, which became their shame upon their
sin (whence the pollution and shame of sin is frequently so termed),
should be covered with the skins of their sacrifices : for in the true
sacrifice there is somewhat answerable thereunto; and the righteous-
ness of Him whose sacrifice takes away the guilt of our sin is called
our clothing, that hides our pollution and shame.
3. That after the giving of the law, the greatest, most noble, and
solemn part of the worship of God consisted in sacrifices. And this
kind of worship continued, with the approbation of God, in the world
about four thousand years; that is, from the entrance of sin until
the death of the Messiah, the true sacrifice, which put an end unto
all that was typical.
These things being premised, we may consider what was the mind
and aim of God in the institution of this worship. One instance, and
that of the most solemn of the whole kind, will resolve us in this in-
quiry. Lev. xvi. 5, " Two kids of the goats" are taken for " an offering
for sin." Consider only (that we do not enlarge on particulars) how
one of them was dealt withal: Verses 20-22, " He shall bring the live
goat : and Aaron shall lay both his hands upon the head of the live
goat, and confess over him all the iniquities of the children of Israel,
and all their transgressions in all their sins, putting them upon the
head of the goat, and shall send him away by the hand of a fit man
into the wilderness : and the goat shall bear upon him all their ini-
quities unto a land not inhabited."
Let us see to what end is all this solemnity, and what is declared
thereby. Wherefore should God appoint poor sinful men to come
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 407
together, to take a goat or a lamb, and to confess over his head all
their sins and transgressions, and to devote him to destruction under
that confession? Had men invented this themselves, it had been a
matter of no moment; but it was an institution of God, which he
bound his church to the observation of upon the penalty of his
highest displeasure. Certainly this was a solemn declaration that
there is forgiveness with him. Would that God who is infinitely
good, and so will not, who is infinitely true, holy, and faithful, and
so cannot deceive, call men out, whom he loved, to a solemn repre-
sentation of a thing wherein their chiefest, their eternal concernment
doth lie, and suffer them to feed upon ashes? Let men take heed
that they mock not God ; for of a truth God mocketh not man until
he be finally rejected by him. For four thousand years together,
then, did God declare by sacrifices that there is forgiveness with him,
and led his people by them to make a public representation of it in
the face of the world. This is a second uncontrollable evidence of
the truth asserted, which may possibly be of use to souls that come
indeed deeply and seriously to deal with God ; for though the prac-
tice be ceased, yet the instruction intended in them continues,
III. God's appointment of repentance unto sinners doth re-
veal that there is forgiveness in himself. I say, the prescription
of repentance is a revelation of forgiveness. After the angels had
sinned, God never once called them to repentance. He would not
deceive them, but let them know what they were to look for at his
hands; he hath no forgiveness for them, and therefore would require
no repentance of them. It is not, nor ever was, a duty incumbent
on them to repent. Kor is it so unto the damned in helL God
requires it not of them, nor is it their duty. There being no forgive-
ness for them, what should move them to repent? Why should it
be their duty so to do ? Their eternal anguish about sin committed
hath nothing of repentance in it. Assignation then, of repentance
is a revelation of forgiveness. God would not call upon a sinful
creature to humble itself and bewail its sin if there were no way of
recovery or relief; and the only way of recover}- from the guilt of sin
is pardon. So Job xxxiii. 27, 28, u He looketh upon men, and if
any say, I have sinned, and perverted that which was right, and it
profited me not; he will deliver his sold from going into the pit, and
his life shall see the light." In the foregoing verses he declares the
various ways that God used to bring men unto repentance. He did
it by dreams, verses 15, 16; by afflictions, verse 19; by the preach-
ing of the word, verse 23. What, then, doth God aim at in and by
all these various ways of teaching? It is to cause man to say, " I
have sinned, and perverted that which was right." It is to bring him
to repentance. What now if he obtain his end, and cometh to that
43S AN EXPOSITION UPON PSALM CXXX. [Ver.4.
which is aimed at? Why, then, there is forgiveness for him, as is
declared, verse 28.
To improve this evidence, I shall confirm, by some few obvious
considerations, these two things: — I. That the prescription of
repentance doth indeed evince that there is forgiveness with God.
2. That every one in whom there is repentance wrought toiuards
God, may certainly conclude that there is forgiveness with God for
him.
1. No repentance is acceptable with God but what is built or
leans on the faith of forgiveness. We have a cloud of witnesses
unto this truth in the Scripture. Many there have been, many are
recorded who have been convinced of sin, perplexed about it, sorry
for it, that have made open confession and acknowledgment of it,
that, under the pressing sense of it, have cried out even to God for
deliverance, and yet have come short of mercy, pardon, and accept-
ance with God. The cases of Cain, Pharaoh, Saul, Ahab, Judas,
and others, might be insisted on. What was wanting, that made all
that they did abominable? Consider one instance for all. It is said
of Judas that he repented : Matt, xxvii. 3, Mira^sX'/ikig, " He re-
pented himself." But wherein did this repentance consist? (1.) He
was convinced of his sin in general: "H^aprov, saith he, — "I have
sinned," verse 4. (2.) He was sensible of the particular sin whereof
he stood charged in conscience before God. " I have," saith he, " be-
trayed innocent blood ;" — " I am guilty of blood, innocent blood, and
that in the vilest manner, by treachery." So that he comes, — (3.) To
a full and open confession of his sin. (4.) He makes restitution of
what he was advantaged by his sin, " He brought again the thirty
pieces of silver," verse 3 ; — all testifying a hearty sorrow that spirited
the whole. Methinks now Judas' repentance looks like the young
man's obedience, who cried out, " All these things have I done ; is
there any thing yet lacking?" Yea, one thing was wanting to that
young man, — he had no true faith nor love to God all this while;
which vitiated and spoiled all the rest of his performances. One
thing also is wanting to this repentance of Judas, — he had no faith of
forgiveness in God ; that he could not believe ; and, therefore, after
all this sorrow, instead of coming to him, he bids him the utmost
defiance, and goes away and hangs himself.
Indeed, faith of forgiveness, as hath been showed, hath many de-
grees. There is of them that which is indispensably necessary to
render repentance acceptable. What it is in particular I do not dis-
pute. It is not an assurance of the acceptance of our persons in
general. It is not that the particular sin wherewith, it may be, the
soul is perplexed, is forgiven. A general, so it be a gospel discovery
that there is forgiveness in God, will suffice. The church expresseth
Ver.4.] evidence of forgiveness with god. 439
it, Hos. xiv. 3, "In thee the fatherless findeth mercy;" and Joel ii.
14, "Who knoweth but he will return and repent?" "I have this
ground," saith the soul, " God is in himself gracious and merciful ;
the fatherless, the destitute and helpless, that come to him by Christ,
find mercy in him. None in heaven and earth can evince but that
he may return to me also." Now, let a man's convictions be never
so great, sharp, wounding ; his sorrow never so abundant, overflowing,
abiding; his confession never so full, free, or open, — if this one thing
be wanting, all is nothing but what tends to death.
2. To prescribe repentance as a duty unto sinners, without a
foundation of pardon and forgiveness in himself, is inconsistent
with the wisdom, holiness, goodness, faithfulness, and all other
glorious excellencies and perfections of the nature of God; for, —
(1.) The apostle lays this as the great foundation of all consola-
tion, that God cannot lie or deceive, Heb. vi. 18. And again, he
engageth the faithfulness and veracity of God to the same purpose:
Tit, i. 2, " God, who cannot lie, hath promised it." Now, there is a
lie, a deceit, in things as well as in words. He that doth a thing
which in its own nature is apt to deceive them that consider it, with
an intention of deceiving them, is no less a liar than he which affirms
that to be true which he knows to be false. There is a lie in actions
as well as in words. The whole life of a hypocrite is a lie ; so saith
the prophet of idolaters, there is " a lie in their right hand," Isa.
xliv. 20.
(2.) The proposal of repentance is a thing fitted and suited in its
own nature to besret thoughts in the mind of a sinner that there is
forgiveness with God. Repenting is for sinners only. "I come not,"
saith our Saviour, " to call the righteous, but sinners to repentance."
It is for them, and them only. It was no duty for Adam in Eden,
it is none for the angels in heaven, nor for the damned in hell. What,
then, may be the language of this appointment? " 0 sinners, come
and deal with God by repentance." Doth it not openly speak for-
giveness in God? and, if it were otherwise, could men possibly be
more frustrated or deceived? would not the institution of repentance
be a he? Such a delusion may proceed from Satan, but not from
Him who is the fountain of goodness, holiness, and truth. His call
to repentance is a full demonstration of his readiness to forgive,
Acts xvii. 30, 31. It is true, many do thus deceive themselves: they
raise themselves unto an expectation of immunity, not on gospel
grounds; and their disappointment is a great part of their punish-
ment. But God deceives none; whoever comes to him on his pro-
posal of repentance shall find forgiveness. It is said of some, indeed,
that " he will laugh at their calamity, and mock when their fear
cometh," Pro v. i. 26. He will aggravate their misery, by giving them
410 AN EXPOSITION UPON PSALM CXXX. [Ver.4*.
to see what their pride and folly hath brought them unto. But who
are they? Only such as refuse his call to repentance, with the pro-
mises of the acceptation annexed.
(3.) There is, then, no cause why those who are under a call to
repentance should question whether there be forgiveness in God or
no. This concerns my second proposition. " Come/' saith the Lord
unto the souls of men, " leave your sinful ways, turn unto me ; hum-
ble yourselves with broken and contrite heart." " Alas ! " say poor
convinced sinners, " we are poor, dark, and ignorant creatures ; or we
are old in sin, or greater sinners or backsliders, or have fallen often
into the same sins; — can we expect there should be forgiveness
for us?" Why, you are under God's invitation to repentance; and
to disbelieve forgiveness is to call the truth, holiness, and faithful-
ness of God into question. If you will not believe forgiveness, pre-
tend what you please, it is in truth because you hate repentance.
You do but deceive your souls, when you pretend you come not up
to repentance because you cannot believe forgiveness ; for in the very
institution oi this duty God engageth all his properties to make it
good that he hath pardon and mercy for sinners.
(4.) Much less cause is there to doubt of forgiveness where sincere
repentance is in any measure wrought. No soul comes to repentance
but upon God's call ; God calls none but whom he hath mercy for
upon their coming. And as for those who sin against the Holy Ghost,
as they shut themselves out from forgiveness, so they are not called
to repentance.
(5.) God expressly declares in the Scripture that the forgiveness
that is with him is the foundation of his prescribing repentance unto
man. One instance may suffice : Isa. lv. 7, " Let the wicked forsake
his way" (^1, " a perverse wicked one," p.N W^)), "and the man of
iniquity his thoughts: and let him return unto the Lord, and he will
have mercy; and to our God, for pftp? H2D!, he will multiply to par-
don." You see to whom he speaks, — to men perversely wicked, and
such as make a trade of sinning. What doth he call them unto?
Plainly, to repentance, to the duty we have insisted on. But what is
the ground of such an invitation unto such profligate sinners? Why,
the abundant forgiveness and pardon that is with him, superabound-
ing unto what the worst of them can stand in need of; as Rom. v. 20.
And this is another way whereby God hath revealed that there is
forgiveness with him ; and an infallible bottom for faith to build upon
in its approaches unto God it is. Nor can the certainty ol this evi-
dence be called into question but on such grounds as are derogatory
to the glory and honour of God. And this connection ot repentance
and forgiveness is that principle from whence God convinces a stub-
burn, unbelieving people that all his ways and dealings with sinners
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 441
are just and equal, Ezek. xviii. 25. And should there be any failure
in it, they could not be so. Every soul, then, that is under a call to
repentance, whether out of his natural condition or from any back-
sliding into folly after conversion, hath a sufficient foundation to rest
on as to the pardon he inquires after. God is ready to deal with
him on terms of mercy. If, out of love to sin or the power of unbe-
lief, he refuse to close with him on these terms, his condemnation is
just. And it will be well that this consideration be well imprinted on
the minds of men. I say, notwithstanding the general presumptions
that men seem to have of this matter, yet these principles of it ought
to be inculcated ; for, —
[1.] Such is the atheism that lies lurking in the hearts of men by
nature, that, notwithstanding their pretences and professions, we
have need to be pressing upon them evidences of the very being and
essential properties of God. In so doing, we have the assistance of
inbred notions in their own minds, which they cannot eject, to help
to carry on the work. How much more is this necessary in reference
unto the free acts of the will of God, which are to be known only by
mere revelation! Our word had need to be '- line upon line;" and
yet, when we have done, we have cause enough to cry out, as was said,
" Lord, who hath believed our report? and to whom hath the arm of
the Lord been revealed?"
[2.] What was spoken before of the obstacles that lie in the way,
hindering souls from a saving reception of this truth, ought to be
remembered. Those who have no experience of them between God
and their souls seem to be ignorant of the true nature of conscience,
law, gospel, grace, sin, and forgiveness.
[3.] Many who are come to a saving persuasion of it, yet having
not received it upon clear and unquestionable grounds, and so not
knowing how to resolve their faith of it into its proper principles,
are not able to answer the objections that lie against it in their own
consciences, and so do miserably fluctuate about it all their days.
These had need to have these principles inculcated on them. "Were
they pondered aright, some might have cause to say, with the Sama-
ritans, who first gave credit to the report of the woman, John iv.
they had but a report before, but now they find all things to be
according unto it, yea, to exceed it. A little experience of a man s
own unbelief, with the observation that may easily be made of the
uncertain progresses and fluctuations of the spirits of others, will
be a sufficient conviction of the necessity of the work we are en-
gaged in.
But it will yet be said, that it is needless to multiply arguments
and evidences in this case, the truth insisted on being granted as
one of the fundamental principles of religion. As it is not, then, by
442 AN EXPOSITION UPON PSALM cxxx [Ver.4.
any called in question, so it doth not appear that so much time and
pains is needful for the confirmation of it ; for what is granted and
plain needs little confirmation. But several things may be returned
in answer hereunto; all which may at once be here pleaded for the
multiplication of our arguments in this matter: —
1. That it is generally granted by all is no argument that it is
effectually believed by many. Sundry things are taken for granted
in point of opinion that are not so believed as to be improved in
practice. We have in part showed before, and shall afterward un-
deniably evince, that there are very few that believe this truth with
that faith that will interest them in it and give them the benefit of
it. And what will it avail any of us that there is forgiveness of
sin with God, if our sins be not forgiven? No more than that such
or such a king is rich, whilst we are poor and starving. My aim is
not to prove it as an opinion or a mere speculative truth, but so to
evidence it in the principles of its being and revelation as that it may
be believed; whereon all our blessedness depends.
2. It needs never the less confirmation because it is a plain fun-
damental truth, but rather the more; and that because both of the
worth and weight of it. " This is a faithful saying," saith the apostle,
" worthy of all acceptation, that Jesus Christ came into the world to
save sinners." So I say of this, which, for the substance of it, is the
same with that. It is worthy of all acceptation, namely, that there
is forgiveness with God ; and therefore ought it to be fully confirmed,
especially whilst we make use of no other demonstrations of it but
those only which God hath furnished us withal to that purpose : and
this he would not have done, but that he knew them needful for us.
And for the plainness of this truth, it is well if it be so unto us. This
I know, nothing but the Spirit of God can make it so. Men may
please themselves and others sometimes with curious notions, and
make them seem to be things of great search and attainment, which,
when they are well examined, it may be they are not true ; or if they
are, are yet of a very little consequence or importance. It is these
fundamental truths that have the mysteries of the wisdom and grace
of God in wrapped in them; which whoso can unfold aright, will
show himself " a workman that needs not be ashamed." These still
waters are deep ; and the farther we dive into them, the greater dis-
covery shall we make of their depths. And many other sacred truths
there are whose mention is common, but whose depths are little
searched and whose efficacy is little known.
3. We multiply these evidences, because they are multitudes that
are concerned in them. All that do believe, and all that do not be-
lieve, are so, — those that do believe, that they may be established;
and those that do not believe, that they may be encouraged so to do.
Vfcr.4.] EVIDENCE OF FORGIVENESS WITH GOD. 443
Among both these sorts, some evidences may be more profitable and
useful, one to one, some to another. It may be, amongst all, all will
be gathered up, that no fragments be lost. They are all, I hope,
instruments provided by the Holy Ghost for this end ; and by this
ordinance do we endeavour to put them into his hand, to be made
effectual as he will. One may reach one soul, another another, ac-
cording to his pleasure. One may be of use to establishment, another
to consolation, a third to encouragement, according as the necessities
of poor souls do require. However, God, who hath provided them,
knows them all to be needful
4. They are so, also, upon the account of the various conditions
wherein the spirits of believers themselves may be. One may give
help to the same soul at one season, another at another; one may
secure the soul against a temptation, another stir it up to thankful-
ness and obedience.
These things have I spoken, that you may not think we dwell too
long on this consideration. And I pray God that your consolation
and establishment may abound in the reading of these meditations,
as I hope they have not been altogether without their fruit in their
preparation.
Farther evidences of forgiveness with God — Testimonies that God was well pleased
with some that were sinners — The patience of God towards the world an
evidence of forgiveness — Experience of the saints of God to the same purpose.
IV. Let us, then, in the fourth place, as a fourth evidence of
this truth, consider those, both under the Old Testament and the
New, concerning whom we have the greatest assurance that God was
well pleased ivith them, and that they are now in the enjoyment of
him. And this argument unto this purpose the apostle insists upon,
and presseth from sundry instances, Heb. xi. How many doth he
there reckon up who of old " obtained a good report/' and " this testi-
mony, that they pleased God !" verses 2, 5. " All these inherited the
promises" through believing, — that is, obtained the " forgiveness
of sins:" for whereas " by nature they were children of wrath," and
" under the curse" as well as others, obtaining an infallible interest in
the favour of God, and this testimony, " that they pleased him," it
could no otherwise be; for without this, on a just account, every
one of them would have continued in the state wherein Adam was
when he " heard the voice of God, and was afraid." Wherefore, it
being evident that some persons, in all generations, have enjoyed the
friendship, love, and favour of God in this world, and at their de-
41-4 AN EXPOSITION UPON PSALM cxxx. [Ver.4<.
parture out of it have entered into glory, it makes it evident that
there is forgiveness of sin with him ; without which these things could
not be.
Let us, after the example of the apostle, mention some particular
instances in this matter. Look unto Abraham: he was the " friend
of God," and walked with God. God made a solemn covenant with
him, and takes it for his memorial throughout all generations that
he is the " God of Abraham." And he is doubtless now at rest with
God. Our Saviour calls the place or condition whereinto blessed
souls are gathered, " Abraham's bosom." He is at rest with whom
others are at rest.
The condition was the same with Isaac and Jacob. They also are
in heaven, being alive unto and with God. Our Saviour proves it
from the tenor of the covenant: " I am the God of Abraham, and the
God of Isaac, and the God of Jacob. God is not the God of the dead,
but of the living," Matt. xxii. 32. They are yet alive, alive unto
God, and with him by virtue of the covenant ; or, after their death,
God would not be said to be their God. This is the force of our
Saviour's argument in that place, that after their death God was still
their God. Then death had not reached their whole persons. They
were still alive with God in heaven; and their bodies, by virtue of
the same covenant, were to be recovered out of the dust.
The same is the state with David. He was a " man after God's
own heart," that did his will and fulfilled all his pleasure. And al-
though he died, and his body saw corruption, yet he is not lost ; he
is with God in heaven. Hence he ended his days triumphantly, in
a full apprehension of eternal rest, beyond what could in this world
be attained, and that by virtue of the covenant; for these are the
last words of David, " Although my house be not so with God, yet
he hath made with me an everlasting covenant," ascertaining unto
him sure and eternal mercies, 2 Sam. xxiii. 5.
Peter also is in heaven. Christ prayed for him that his faith
should not fail; and in his death he glorified God, John xxi. 19.
So is Paul ; he also is in heaven. He knew that when he was
dissolved he should be with Christ.
Here, then, "we are compassed about with a cloud of witnesses;"
for, —
1. It is most certain that they were all sinners. They were all
so by nature; for therein there is no difference between any of the
children of men. And personally they were sinners also. They
confessed so of themselves, and some of the sins of all of them stand
upon record. Yea, some of them were great sinners, or guilty of
great and signal miscarriages; — some before their conversion, as
Abraham, who was an idolater, Josh. xxiv. 2, 3, and Paul, who was
Ver.4.} EVIDENCE OF FORGIVENESS WITH GOD. 445
a persecutor and a blasphemer; some after their conversion; some
in sins of the flesh against their obedience, as David; and some in
sins of profession against faith, as Peter. Nothing, then, is more
evident than that no one of them came to rest with God but by
forgiveness. Had they never been guilty of any one sin, but only
what is left upon record concerning them in holy writ, yet they
could be saved no other way; for he that transgresseth the law in
any one point is guilty of the breach of the whole, James ii. 10.
What shall we now say? Do we think that God hath forgiveness
only for this or that individual person? No man questions but that
all these were pardoned. Was it by virtue of any especial personal
privilege that was peculiar unto them? Whence should any such
privilege arise, seeing by nature they were no better than others, nor
would have been so personally had not they been delivered from sin,
and prepared for obedience by grace, mercy, and pardon? Where-
fore, they all obtained forgiveness by virtue of the covenant, from the
forgiveness which is with God. And this is equally ready for others
who come to God the same way that they did ; that is, by faith and
repentance.
2. Many of those concerning whom we have the assurance men-
tioned were not only sinners but great sinners, as was said ; which
must be also insisted on, to obviate another objection. For some
may say, that although they were sinners, yet they were not such
sinners as we are ; and although they obtained forgiveness, yet this
is no argument that Ave shall do so also, who are guilty of other sins
than they were, and those attended with other aggravations than
theirs were. To which I say, that I delight not in aggravating, no,
nor yet in repeating, the sins and faults of the saints of God of old.
Not only the grace of God, but the sins of men have by some been
turned into lasciviousness, or been made a cloak for their lusts. But
yet, for the ends and purposes for which they are recorded by the
Holy Ghost, we may make mention of them. That they may warn
us of our duty, that we take heed lest we also fall, that they may
yield us a relief under our surprisals, are they written. So, then,
where the mention of them tends to the advancement of sovereign
grace and mercy, which is the case in hand, we may insist on them.
I think, then, that, without mention of particulars, I may safely say
that there is no sin, no degree of sin, no aggravating circumstance of
sin, no kind of continuance in sin (the only sin excepted), but that
there are those in heaven who have been guilty of them.
It may be, yet some will say that they have considered the sins
and falls of Lot, David, Peter, Paul, and the thief himself on the
cross, and yet they find not their own condition exemplified, so as
to conclude that they shall have the same success with them.
446 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
Aiis. 1. I am not showing that this or that man shall be pardoned,
but only demonstrating that there is forgiveness with God, and that
for all sorts of sins and sinners; which these instances do assuredly
confirm. And, moreover, they manifest that if other men are not
pardoned, it is merely because they make not that application for for-
giveness which they did.
2. Yet by the way, to take off this objection also, consider what
the apostle says in particular concerning the several sorts of sinners
that obtained mercy: 1 Cor. vi. 9-11, "Be not deceived: neither
fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind, nor thieves, nor covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit the kingdom of God. And
such were some of you : but ye are washed, but ye are sanctified,
but ye are justified." Hell can scarce, in no more words, yield us a
sadder catalogue. Yet some of all these sorts were justified and par-
doned.
3. Suppose this enumeration of sins doth not reach the condition
of the soul, because of some especial aggravation of its sin not ex-
pressed;— let such a one add that of our Saviour: Matt. xii. 31,
" I say unto you, All manner of sin and blasphemy shall be forgiven
unto men, but the blasphemy against the Holy Ghost." They are
not, they shall not be, all actually remitted and pardoned unto all
men; but they are all pardonable unto those that seek to obtain
pardon for them according unto the gospel. There is with God for-
giveness for them all. Now, certainly there is no sin, but only that
excepted, but it comes within the compass of "All manner of sin and
blasphemy;" and so, consequently, some that have been guilty of it
are now in heaven.
We take it for a good token and evidence of a virtuous healing
water, when, without fraud or pretence, we see the crutches of cured
cripples and impotent persons hung about it as a memorial of its
efficacy. And it is a great demonstration of the skill and ability of
a physician, when many come to a sick person and tell him " We
had the same distemper with you, — it had the same symptoms, the
same effects; and by his skill and care we are cured." " Oh!" saith
the sick man, " bring him unto me, I will venture my life in his
hand." Now, all the saints of heaven stand about a sin-sick soul;
for in this matter " we are compassed about with a cloud of witnesses,"
Heb. xii. 1. And what do they bear witness unto? what say they
unto a poor guilty sinner? " As thou art, so were we; so guilty, so
perplexed, so obnoxious to wrath, so fearing destruction from God."
"And what way did you steer, what course did you take, to obtain
the blessed condition wherein now you are?" Say they, "We went
all to God through Christ for forgiveness; and found plenty of grace,
Yer.4.] evidence of forgiveness with god. 447
mercy, and pardon in him for us all." The rich man in the parable
thought it would be a great means of conversion if one should " rise
from the dead" and preach; but here we see that all the saints de-
parted and now in glory do jointly preach this fundamental truth,
that " there is forgiveness with God."
Poor souls are apt to think that all those whom they read or hear
of to be gone to heaven, went thither because they were so good and
so holy. It is true many of them were eminently and exemplarily
so in their generations, all of them were so according to their de-
frrees and measures; for " without holiness no man can see God." —
and it is our duty to labour to be like unto them in holiness, if ever
we intend to be so in happiness and glory; — but yet not one of them,
not any one that is now in heaven, Jesus Christ alone excepted, did
ever come thither any other way but by forgiveness of sin; and that
will also bring us thither, though we come short of many of them in
holiness and grace.
And this evidence of forgiveness I the rather urge, because I find
the apostle Paul doing of it eminently in his own person : 1 Tim. i.
12-16, " I thank Christ Jesus our Lord, who hath enabled me, for
that he counted me faithful, putting me into the ministry; who was
before a blasphemer, and a persecutor, and injurious: but I obtained
mercy, because I did it ignorantly in unbelief. And the grace of
our Lord was exceeding abundant with faith and love which is in
Christ Jesus. This is a faithful saying, and worthy of all accepta-
tion, that Christ Jesus came into the world to save sinners; of whom
I am chief. Howbeit for this cause I obtained mercy, that in me
first Jesus Christ might shew forth all long-suffering, for a pattern
to them which should hereafter believe on him to life everlasting."
"A great sinner," saith he, " the chiefest of sinners I was;" which
he manifests by some notable instances of his sin. " I was," saith
he, " a blasphemer," — the highest sin against God; "a persecutor," — ■
the highest sin against the saints; " injurious," — the highest wicked-
ness towards mankind. " But," saith he, " I obtained mercy, I am
pardoned ; " — and that with a blessed effect; first, that he should after
all this be so accounted faithful as to be put into the ministry ; and
then that the grace of our Lord Jesus Christ in him and towards
him was exceeding abundant. And what Avas the reason, what was
the cause, that he was thus dealt withal? Why, it was that he might
be a pattern, an evidence, an argument, that there was grace, mercy,
forgiveness, to be had for all sorts of sinners that would believe to
life everlasting.
To conclude, then, this evidence : — Every one who is now in heaven
hath his pardon sealed in the blood of Christ. All these pardons
are, as it were, hanged up in the gospel; they are all enrolled in the
448 AN EXPOSITION UPON PSALM cxxx. [Ver. 4.
promises thereof, for the encouragement of them that stand in need
of forgiveness to come and sue out theirs also. Fear not, then, the
guilt of sin, but the love of it and the power of it. If we love and
like sin better than forgiveness, we shall assuredly go without it. If
we had but rather be pardoned in God's way than perish, our condi-
tion is secure.
V. The same is evident from the patience of God towards the
world, and the end of it. For the clearing hereof we may observe, —
1. That upon the first entrance of sin and breach of that covenant
which God had made with mankind in Adam, he might immediately
have executed the threatened curse, and have brought eternal death
upon them that sinned. Justice required that it should be so, and
there was nothing in the whole creation to interpose so much as for a
reprieve or a respite of vengeance. And had God then sent sinning
man, with the apostate angels that induced him into sin, immediately
into eternal destruction, he would have been glorified in his right-
eousness and severity by and among the angels that sinned not. Or
he could have created a new race of innocent creatures to have wor-
shipped him and glorified him for his righteous judgment, even as
the elect at the last day shall do for the destruction of ungodly
men.
2. God hath not taken this Course. He hath continued the race
of mankind for a long season on the earth ; he hath watched over them
with his providence, and exercised exceeding patience, forbearance,
and long-suffering towards them. Thus the apostle Paul at large
discourseth on, Acts xiv. 15-17, xvii. 24-30, as also Rom. ii. 4. And
it is open and manifest in their event. The whole world is every
day filled with tokens of the power and patience of God ; every
nation, every city, every family is filled with them.
3. That there is a common abuse of this patience of God visible
in the world in all generations. So it was of old: God saw it to be
so, and complained of it, Gen. vi. 5, 6. All the evil, sin, wickedness,
that hatb been in the world, which no heart can conceive, no tongue
can express, hath been all an abuse of this patience of God. This,
with the most, is the consequent of God's patience and forbearance.
Men count it a season to fulfil all the abominations that their evil
hearts can suggest unto them, or Satan draw them into a combina-
tion with himself in. This the state of things in the world proclaims,
and every one's experience confirms.
4. Let us, therefore, consider what is the true and proper end of
this patience of God towards the world, enduring it in sin and
wickedness for so long a season, and suffering one generation to be
multiplied after another. Shall we think that God hath no other
design in all this patience towards mankind, in all generations, but
\ er. 4.] EVIDENCE OF FORGIVENESS WITH GOD. 449
merely to suffer them, all and every one, without exception, to sin
against him, dishonour him, provoke him, that so he may at length
everlastingly destroy them all? It is confessed that this is the con-
sequent, the event of it with the most, through their perverse wicked-
ness, with their love of sin and pleasure. But is this the design of
God,— his only design? Hath he no other purpose but merely to for-
bear them a while in their folly, and then to avenge himself upon
them? Is this his intendment, not only towards those who are obsti-
nate in their darkness, ignorance, and rebellion against him, whose
" damnation is just, and sleepeth not," but also towards those whom
he stirs up by his grace to seek after a remedy and deliverance from
the state of sin and death? God forbid; yea, such an apprehension
would be contrary to all those notions of the infinite wisdom and
goodness of God which are ingrafted upon our hearts by nature, and
which all his works manifest and declare. Whatever, therefore, it
be, this cannot be the design of God in his patience towards the
world. It cannot be but that he must long since have cut off the
whole race of mankind, if he had no other thoughts and purposes
towards them.
5. If this patience of God hath any other intention towards any,
any other effect upon some, upon any, that is to be reckoned the
principal end of it, and for the sake whereof it is evidently extended
unto some others, consequentially unto all. For those concerning
whom God hath an especial design in his patience, being to be
brought forth in the world after the ordinary way of mankind, and
that in all ages during the continuance of the world, from the be-
ginning unto the end thereof, the patience which is extended unto
them must also of necessity reach unto all in that variety wherein
God is pleased to exercise it. The whole world, therefore, is conti-
nued under the patience of God and the fruits of it, for the sake of
some that are in it.
6. Let us, therefore, see what is the end of this patience, and what
it teacheth us. Now, it can have no end possible but only that be-
fore rejected, unless there be forgiveness of sins with God. Unless
God be ready and willing to forgive the sins of them that come to
him according unto his appointment, his patience is merely subser-
vient unto a design of wrath, anger, severity, and a resolution to
destroy. Now, this is an abomination once to suppose, and would
reflect unspeakable dishonour upon the holy God. Let a man but
deal thus, and it is a token of as evil an habit of mind, and perverse,
as any can befall him. Let him bear with those that are in his
power in their faults, for no other end or with no other design
but that he may take advantage to bring a greater punishment and
revenge upon them ; and what more vile affection, what more
YOL. YL 29
450 AN EXPOSITION UPON PSALM CXXX. [Ver.4.'
wretched corruption of heart and mind, can he manifest ? And
shall we think that this is the whole design of the patience of God?
God forbid.
It may be objected " That this argument is not cogent, because of
the instance that lies against it in God's dealing with the angels
that sinned. It is evident that they fell into their transgression
and apostasy before mankind did so, for they led and seduced our
first parents into sin; and yet God bears with them, and exer-
ciseth patience towards them, to this very day, and will do so unto
the consummation of all things, when they shall be cast into the
fire 'prepared for the devil and his angels;' and yet it is granted
that there is no forgiveness in God for them : so that it doth not neces-
sarily follow that there is so for man, because of his patience towards
them."
I answer, that this must be more fully spoken unto when we come
to remove that great objection against this whole truth which was
mentioned before, taken from God's dealing with the sinning angels,
whom he spared not. At present two or three observations will re-
move it out of our way ; for, —
(1.) The case is not the same with the sinning angels and the
race of mankind in all generations. There are no other angels in
this condition, but only those individuals who first sinned in their
own persons. They are not, in the providence and patience of God,
multiplied and increased in ensuing times and seasons, but they
continue the same individual persons who first sinned, and no more ;
so that immediate execution of the whole punishment due unto their
sin would not have prevented any increase of them. But now with
man it is otherwise ; for God continues his patience towards them to
the production of millions of other persons, who were not actually in
the first sin. Had not God so continued his forbearance, their being,
and consequently their sin and misery, had been prevented; so that
the case is not the same with sinning angels and men.
(2.) Indeed God exerciseth no patience toward the angels that
sinned, and that because he had no forgiveness for them. So Peter
tells us, 2 Epist. ii. 4, " God spared not the angels that sinned, but
cast them down to hell, and delivered them into chains of dark-
ness." Immediately upon their sin they were cast out of the pre-
sence of God, whose vision and enjoyment they were made for, and
which they received some experience of; and they were cast into
hell, as the place of their ordinary retention and of their present
anguish, under the sense of God's curse and displeasure. And al-
though they may some of them be permitted to compass the earth,
and to walk to and fro therein, to serve the ends of God's holy, wise
providence, and so to be out of their prison, yet they arc still in their
Vef.4] EVIDENCE OF FORGIVENESS WITH GOD. 451
chains; for they were delivered unto chains of darkness, to be kept
unto the last judgment. And in these things they he actually under
the execution of the curse of God, so that there is indeed no patience
exercised towards them. If a notorious malefactor or murderer be
committed unto a dungeon, and kept bound with iron chains to pre-
vent his escape, until the appointed day of his solemn judgment and
execution, without the least intention to spare him, none will say
there is patience exercised towards him, things being disposed only so
as that his punishment may be secure and severe. And such is the
case, such is the condition of the angels that sinned ; who are not,
therefore, to be esteemed objects of God's patience.
(3.) The reason why the full and final punishment of these angels
is reserved and respited unto the appointed season is not for their
own sakes, their good, benefit, or advantage at all, but merely that
the end of God's patience towards mankind might be accomplished.
When this is once brought about they shall not be spared a day, an
hour, a moment. So that God's dispensation towards them is nothing
but a mere withholding the infliction of the utmost of their punish-
ment, until he hath accomplished the blessed ends of his patience
towards mankind.
But you will say, secondly, " Is it not said that God, ' willing to
shew his wrath, and to make his power known, endures with much
long-suffering the vessels of wrath fitted to destruction?' Rom. ix.
22; so mat it seems that the end of God's endurance and long-
suffering, to some at least, is only their fitting unto destruction."
Ans. 1. It is one thing to endure with much long-suffering, another
thing to exercise and declare patience. The former only intimates
God's withholding for a season of that destruction which he might
justly inflict, which we speak not of; the other denotes an acting in
a way of goodness and kindness for some especial end.
2. The next verse declares the great end of God's patience, and
answers this objection: "That he might make known the riches of
his glory on the vessels of mercy, which he had afore prepared unto
glory," verse 23. This is the great end of God's patience, which
whilst he is in the pursuit of towards the vessels of mercy, he en-
dureth others with much long-suffering and forbearance. This, then,
is fully evident, that there could be no sufficient reason assigned of
the patience of God towards sinners, but that there is forgiveness
prepared for them that come to him by Christ.
And this the Scripture clearly testifies unto, 2 Pet. iii. 9. The
question is, "What is the reason why God forbears the execution of
his judgment upon wicked and ungodly men? Some would have it
that God is slack, — that is, regardless of the sins of men, and takes
ik) notice of them. " No," saith the apostle ; " God hath another
452 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
design in his patience and long-suffering." What is this? " It is to
manifest that he is not willing we should perish." That is it which
we have proved; for our freedom from destruction is by repentance,
which necessarily infers the forgiveness of sin. So Paul tells us that
in the gospel is declared what is the end of God's patience and for-
bearance : " It is," saith he, " the remission of sins/' Rom. iii. 25.
Let us, therefore, also mind this evidence in the application of our-
selves to God for pardon. It is certain that God might have taken
us from the womb, and have cast us into utter darkness; and in
the course of our lives we have been guilty of such provocations as
God might justly have taken the advantage of to glorify his justice
and severity in our ruin ; but yet we have lived thus long, in the
patience and forbearance of God. And to what end hath he thus
spared us, and let pass those advantages for our destruction that we
have put into his hand? Is it not that he might by his patience
give us leave and space to get an interest in that forgiveness which
he thus testifies to be in himself ? Let us, then, be encouraged by it
to use it unto the end and purpose for which it is exercised towards
us. You that are yet in doubt of your condition, consider that the
patience of God was extended unto you this day, this very day, that
you might use it for the obtaining of the remission of your sins. Lose
not this day, nor one day more, as you love your souls ; for woful will
be their condition who shall perish for despising or abusing the pa-
tience of God.
VI. The faith and experience of the saints in this world give
in testimony unto this truth; and we know that their record in this
matter is true. Let us, then, ask of them what they believe, what
they have found, what they have experience of, as to the forgiveness
of sin. This God himself directs and leads us unto by appealing
unto our own experience, whence he shows us that we may take re-
lief and supportment in our distresses: Isa. xl. 28, " Hast thou not
known? hast thou not heard?" — "Hast not thou thyself, who now
criest out that thou art lost and undone because God hath forsaken
thee, found and known by experience the contrary, from his former
dealings with thee?" And if our own experiences may confirm us
against the workings of our unbelief, so may those of others also.
And this is that which Eliphaz directs Job unto, chap. v. 1, " Call
now, if there be any that will answer thee ; and to which of the saints
wilt thou look?" It is not a supplication to them for help that is
intended, but an inquiry after their experience in the case in hand,
wherein he wrongfully thought they could not justify Job. 'P~?£]
rusm ttBhjJD, " To which of the saints, on the right hand or left, wilt
thou have regard in this matter?" Some would foolishly hence seek
to confirm the invocation of the saints departed; when, indeed, if
V er. 4.] EVIDENCE OF FORGIVENESS WITH GOD. 453
they were intended, it is rather forbidden and discountenanced than
directed unto. But the tNS^j? here are the H$3 ^* B^ty, Ps. xvi. 2,
" The saints that are in the earth," whose experiences Job is directed
to inquire into and after. David makes it a great encouragement
unto waiting upon God, as a God hearing prayer, that others had
done so and found success: Ps. xxxiv. 6, "This poor man cried,
and the Lord heard him, and saved him out of all his troubles/'
If he did so, and had that blessed issue, why should not we do so
also? The experiences of one are often proposed for the confirma-
tion and establishment of others. So the same David : " Come,"
saith he, " and hear, all ye that fear God, and I will declare what he
hath done for my soul.'" He contents not himself to mind them of
the word, promises, and providence of God, which he doth most fre-
quently; but he will give them the encouragement and supportment
also of his own experience. So Paul tells us that he " was comforted
of God in all his tribulation, that he might be able to comfort them
which are in any trouble, by the comfort wherewith he himself was
comforted of God," 2 Cor. i. 4; that is, that he might be able to
communicate unto them his own experience of God's dealing with
him, and the satisfaction and assurance that he found therein. So
also he proposeth the example of God's dealing with him in the par-
don of his sins as a great motive unto others to believe, 1 Tim. i.
13-16. And this mutual communication of satisfying experiences in
the things of God, or of our spiritual sense and evidence of the power,
efficacy, and reality of gospel truths, being rightly managed, is of
singular use to all sorts of believers. So the same great apostle ac-
quaints us in his own example, Rom. i. 11, 12, "I long to see you,
that I may impart unto you some spiritual gift, to the end ye may
be established ; that is, that I may be comforted together with you,
by the mutual faith both of you and me." He longed not only to
be instructing of them, in the pursuit of the work of the ministry
committed unto him, but to confer also with them about their mutual
faith, and what experiences of the peace of God in believing they *
had attained.
We have in our case called in the testimony of the saints in hea-
ven, with whom those on earth do make up one family, even that
one family in heaven and earth which is called after the name of the
Father of our Lord Jesus Christ, Eph. iii. 14, 15. And they all agree
in their testimony, as becomes the family and children of God. But
those below we may deal personally with ; whereas we gather the
witness of the other only from what is left upon record concerning
them. And for the clearing of this evidence sundry things are to
be observed; as, —
]. Men living under the profession of religion, and not exferi-
'454 AN EXPOSITION UPON PSALM CXSX. [Ver.4.
encing the power, virtue, and efficacy of it in their hearts, are, what-
ever they profess, very near to atheism, or at least exposed to great
temptations thereunto. If " they profess they know God, but in
works deny him," they are " abominable, and disobedient, and unto
every good work reprobate," Tit. i. 16. Let such men lay aside tra-
dition and custom, let them give up themselves to a free and a
rational consideration of things, and they will quickly find that all
their profession is but a miserable self-deceiving, and that, indeed,
they believe not one word of the religion which they profess: for of
what then religion affirms to be in themselves they find not any
thing true or real ; and what reason have they, then, to believe that
the things which it speaks of that are without them are one jot bet-
ter? If they have no experience of what it affirms to be within them,
what confidence can they have of the reality of what it reveals to be
without them? John tells us that " he who saith he loves God
whom he hath not seen, and doth not love his brother whom he hath
seen, is a liar." Men who do not things of an equal concernment
unto them wherein they may be tried, are not to be believed in what
they profess about greater things, whereof no trial can be had. So
he that believes not, who experienceth not, the power of that which
the religion he professeth affirms to be in him, if he says that he doth
believe other things which he can have no experience of, he is a liar.
For instance, he that professeth the gospel avows that the death of
Christ doth crucify sin ; that faith purifieth the heart ; that the Holy
Ghost quickens and enables the soul unto duty; that God is good
and gracious unto all that come unto him ; that there is precious
communion to be obtained with him by Christ; that there is great
joy in believing. These things are plainly, openly, frequently in-
sisted on in the gospel. Hence the apostle presseth men unto obe-
dience on the account of them ; and, as it were, leaves them at liberty
from it if they were not so, Phil. ii. 1, 2. Now, if men have lived
long in the profession of these things, saying that they are so, but
indeed find nothing of truth, reality, or power in them, have no ex-
perience of the effects of them in their own hearts or souls, what
stable ground have they of believing any thing else in the gospel
whereof they cannot have experience? A man professeth that the
death of Christ will mortify sin and subdue corruption ; why doth he
believe it? Because it is so affirmed in the gospel. How, then, doth
he find it to be so? hath it this effect upon his soul, in his own
heart? Not at all ; he finds no such thing in him. How, then, can
this man believe that Jesus Christ is the Son of God because it is
affirmed in the gospel, seeing that he finds no real truth of that which
it affirms to be in himself? So our Saviour argues, John iii. 12, "If
I have told you earthly things, and ye believe not, how will ye believe
Vcr.4.] EVIDENCE OF FORGIVENESS WITH GOD. 455
if I tell you heavenly things?" — " If you believe not the doctrine
of regeneration, which you ought to have experience of, as a thing
that is wrought in the hearts of men on the earth, how can you as-
sent unto those heavenly mysteries of the gospel which at first are to
be received by a pure act of faith, without any present sense or ex-
perience?"
Of all dangers, therefore, in profession, let professors take heed of
this, — namely, of a customary, traditional, or doctrinal owning such
truths as ought to have their effects and accomplishment in them-
selves, whilst they have no experience of the reality and efficacy of
them. This is plainly to have a form of godliness, and to deny the
power thereof. And of this sort of men do we see many turning
atheists, scoffers, and open apostates. They find in themselves that
their profession was a lie, and that in truth they had none of those
things which they talked of; and to what end should they continue
longer in the avowing of that which is not ? Besides, finding those
tilings which they have professed to be in them not to be so, they
think that what they have believed of the things that are without
them are of no other nature; and so reject them altogether.
You will say, then, " What shall a man do who cannot find or
obtain an experience in himself of what is affirmed in the word? He
cannot find the death of Christ crucifying sin in him, and he cannot
find the Holy Ghost sanctifying his nature, or obtain joy in believ-
ing; what shall he, then, do? shall he not believe or profess those
things to be so, because he cannot obtain a blessed experience of
them?" I answer, our Saviour hath perfectly given direction in this
case: John vii. 17, "If any man will do his will, he shall know of
the doctrine, whether it be of God, or whether I speak of myself."
Continue in following after the things revealed in the doctrine of the
gospel, and you shall have a satisfactory experience that they are
true, and that they are of God. Cease not to act faith on them, and
you shall find their effects; for "then shall we know, if we follow on
to know the Lord," Hos. vl 3. Experience will ensue upon per-
manency in faith and obedience; yea, the first act of sincere believ-
ing will be accompanied with such a taste, will give the soul so much
experience, as to produce a firm adherence unto the things believed.
And this is the way to " prove what is that good, and acceptable,
and perfect will of God," which is revealed unto us, Rom. xii 2.
2. ^Y}lere there is an inward, spiritual experience of the power,
reality, and efficacy of any supernatural truth, it gives great satis-
faction, stability, and assurance unto the soul. It puts the soul
out of danger or suspicion of being deceived, and gives it to have
the testimony of God in itself. So the apostle tells us, " He that
believeth on the Son of God hath the witness in himself,"! John
456 AN EXPOSITION UPON PSALM cxxx. [Ver.4
v. 10. He bad discoursed of the manifold testimony that is given
in heaven by all the holy persons of the Trinity, and on earth by
grace and ordinances, unto the forgiveness of sin and eternal life to
be obtained by Jesus Christ. And this record is true, firm, and
stable, an abiding foundation for souls to rest upon, that will never
deceive them. But yet all this while it is without us, — it is that
which we have no experience of in ourselves ; only we rest upon it
because of the authority and faithfulness of them that gave it. But
now he that actually believeth, he hath the testimony in himself; he
hath by experience a real evidence and assurance of the things tes-
tified unto, — namely, " That God hath given to us eternal life, and
this life is in his Son," verse 11. Let us, then, a little consider
wherein this evidence consisteth, and from whence this assurance
ariseth. To this end some few things must be considered ; as, —
(1.) That there is a great answer ahleness and correspondency
between the heart of a believer and the truth that he doth believe.
As the word is in the gospel, so is grace in the heart; yea, they are
the same thing variously expressed : Rom. vi. 1 7, " Ye have obeyed
from the heart," ug &v Tapidodnrt tvkov hbayjig, " that form of doctrine
which was delivered you." As our translation doth not, so I know
not how in so few words to express that which is emphatically here
insinuated by the Holy Ghost. The meaning is, that the doctrine
of the gospel begets the form, figure, image, or likeness of itself in
the hearts of them that believe, so they are cast into the mould of
it. As is the one, so is the other. The principle of grace in the
heart and that in the word are as children of the same parent, com-
pletely resembling and representing one another. Grace is a living-
word, and the word is figured, limned grace. As is regeneration, so
is a regenerate heart; as is the doctrine of faith, so is a believer. And
this gives great evidence unto and assurance of the things that are
believed : " As we have heard, so we have seen and found it." Such a
soul can produce the duplicate of the word, and so adjust all things
thereby.
(2.) That the first original expression of divine truth is not in
the word, no, not as given out from the infinite abyss of divine wis-
dom and veracity, but it is first hid, laid up, and expressed in the
person of Christ He is the apyirvirog, the first pattern of truth,
which from him is expressed in the word, and from and by the word
impressed in the hearts of believers : so that as it hath pleased God
that all the treasures of wisdom and knowledge should be in him,
dwell in him, have their principal residence in him, Col. ii. 3 ; so the
whole word is but a revelation of the truth in Christ, or an expres-
sion of his image and likeness to the sons of men. Thus we are said
to learn "the truth as it is in Jesus," Eph. iv. 21. It is in Jesus
Ter.4.] evidence of forgiveness with god. 457
originally and really; and from Mm it is communicated unto us by
the word. We are thereby taught and do learn it, for thereby, as
the apostle proceeds, " we are renewed in the spirit of our mind, and
do put on the new man, which after God is created in righteous-
ness and true holiness/' verses 23, 24. First, the truth is in Jesus,
then it is expressed in the word ; this word learned and believed be-
comes grace in the heart, every way answering unto the Lord Christ
his image, from whom this transforming truth did thus proceed. Nay,
this is carried by the apostle yet higher, namely, unto God the Father
himself, whose image Christ is, and believers his through the word :
2 Cor. hi. 18, "We all, with open face beholding as in a glass the
glory of the Lord, are changed into the same image from glory to
glory, as by the Spirit of the Lord;" whereunto add chap. iv. 6, " God,
who commanded the light to shine out of darkness, hath shined in our
hearts, to give the light of the knowledge of the glory of God in the
face of Jesus Christ." The first pattern or example of all truth and
holiness is God himself; hereof "Christ is the image,'" verse 4. Christ
is the image of God, " The brightness of his glory, and the express
image of his person," Heb. i. 3 ; " The image of the invisible God,"
Col. i. 1 5. Hence we are said to " see the glory of God in the face of
Jesus Christ ;" because he being his image, the love, grace, and truth
of the Father are represented and made conspicuous in him: for»we
are said to " behold it in his face," because of the open and illustrious
manifestation of the glory of God in him. And how do we behold
this glory? In a glass, — "As in a glass;" that is, in the gospel, which
hath the image and likeness of Christ, who is the image of God, re-
flected upon it and communicated unto it. So have we traced truth
and grace from the person of the Father unto the Son as a mediator,
and thence transfused into the word. In the Father it is essentially;
in Jesus Christ originally and exemplarily; and in the word as in a
transcript or copy. But doth it abide there ? No ; God by the word of
the gospel "shines in our hearts," 2 Cor. iv. 6. He irradiates our minds
with a saving light into it and apprehension of it And what thence
ensues? The soul of a believer is " changed into the same image" by
the effectual working of the Holy Ghost, chap. iii. 18; that is, the like-
ness of Christ implanted on the word is impressed on the soul itself,
whereby it is renewed into the image of God, whereunto it was at first
created. This brings all into a perfect harmony. There is not, where
gospel truth is effectually received and experienced in the soul, only
a consonancy merely between the soul and the word, but between
the soul and Christ by the word, and the soul and God by Christ.
And this gives assured establishment unto the soul in the things thai
it doth believe. Divine truth so conveyed unto us is firm, stable, and
immovable; and we can say of it in a spiritual sense, " 'That which
45 S AN EXPOSITION UPON PSALM cxxx. [Ver.4.
we have heard, that which we have seen1 with our eyes, which we
have looked upon, and our hands have handled, of the Word of life,
we know to be true." Yea, a believer is a testimony to the certainty
of truth in what he is, much beyond what he is in all that he saith.
Words may be pretended ; real effects have their testimony insepar-
ably annexed unto them.
(3.) Hence it appears that there must needs be great assurance
of those truths which are thus received and believed ; for hereby are
"the senses exercised to discern both good and evil," Heb. v. 14. Where
there is a spiritual sense of truth, of the good and evil that is in
doctrines, from an inward experience of what is so good, and from
thence an aversation unto the contrary, and this obtained biu ryv s%iv,
by reason of a habit or an habitual frame of heart, there is strength,
there is steadfastness and assurance. This is the teaching of the
unction, which will not, which cannot, deceive. Hence many of old
and of late that could not dispute could yet die for the truth. He
that came to another, and went about to prove by sophistical reason-
ings that there was no such thing as motion, had only this return
from him, who either was not able to answer his cavilling or unwill-
ing to put himself to trouble about it, — he arose, and, walking up and
down, gave him a real confutation of his sophistry. It is so in this
case. When a soul hath a real experience of the grace of God, of the
pardon of sins, of the virtue and efficacy of the death of Christ, of
justification by his blood, and peace with God by believing; let men,
or devils, or angels from heaven, oppose these things, if it cannot
answer their sophisms, yet he can rise up and walk, — he can, with all
holy confidence and assurance, oppose his own satisfying experience
unto all their arguings and suggestions. A man will not be disputed
out of what he sees and feels; and a believer will abide as firmly by
his spiritual sense as any man can by his natural.
This is the meaning of that prayer of the apostle, Col. ii. 2, " That
your hearts might be comforted, being knit together in love, and unto
all riches of the full assurance of understanding, to the acknowledg-
ment of the mystery of God, and of the Father, and of Christ."
Understanding in the mysteries of the gospel they had ; but he prays
that, by a farther experience of it, they might come to the " assurance
of understanding." To be true, is the property of the doctrine itself; to
be certain or assured, is the property of our minds. Now, this expe-
rience doth so unite the mind and truth, that we say, " Such a truth is
most certain ;" whereas certainty is indeed the property of our minds
or their knowledge, and not of the truth known. It is certain unto
us ; that is, we have an assured knowledge of it by the experience we
have of it. This is the assurance of understanding here mentioned.
And he farther prays that we may come to the " riches" of this assurr
Ter.4.] evidence op forgiveness with god. 4 -j 0
ance, — that is, to an abundant, plentiful assurance; and that s/j
Iviytoxiv, " to the acknowledgment of the mystery of God," owning
it from a sense and experience of its excellency and worth.
And this is in the nature of all gospel truths, — they are fitted and
suited to be experienced by a believing soul. There is nothing in
them so sublime and high, nothing so mysterious, nothing so seem-
ingly low and outwardly contemptible, but that a gracious soul hath
experience of an excellency, reality, power, and efficacy in it all.
For instance, look on that which concerns the order and worship of
the gospel. This seems to many to be a mere external thing,
whereof a soul can have no inward sense or relish. Notions there
are many about it, and endless contentions, but what more? Why,
let a gracious soul, in simplicity and sincerity of spirit, give up him-
self to walk with Christ according to his appointment, and he shall
quickly find such a taste and relish in the tellowship of the gospel,
in the communion of saints, and of Christ amongst them, as that he
shall come up to such riches of assurance in the understanding and
acknowledgment of the ways of the Lord, as others by their disputing
can never attain unto. What is so high, glorious, and mysterious
as the doctrine of the ever-blessed Trinity? Some wise men have
thought meet to keep it vailed from ordinary Christians, and some
have delivered it in such terms as that they can understand nothing
by them. But take a believer who hath tasted how gracious the
Lord is, in the eternal love ot the Father, the great undertaking of
the Son in the work of mediation and redemption, with the almighty
work of the Spirit creating grace and comfort in the soul; and hath
had an experience of the love, holiness, and power of God in them
all ; and he will with more firm confidence adhere to this mysterious
truth, being led into it and confirmed in it by some few plain testi-
monies of the word, than a thousand disputers shall do who only
have the notion of it in their minds. Let a real trial come, and this
will appear. Few will be found to sacrifice their lives on bare spe-
culations. Experience will give assurance and stability.
We have thus cleared the credit of the testimony now to be im-
proved. It is evident, on these grounds, that there is a great cer-
tainty in those truths whereof believers have experience. Where
they communicate their power unto the heart, they give an unques-
tionable assurance of their truth; and when that is once realized
in the soul, all disputes about it are put to silence.
These things being so, let us inquire into the faith and experience
of the saints on the earth as to what they know of the truth pro-
posed unto confirmation, namely, that there is forgiveness with God.
Let us go to some poor soul that now walks comfortably under the
light of God's countenance, and say unto him, " Did we not know
'460 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
you some while since to be full of sadness and great anxiety of spirit;
yea, sorrowful almost to death, and bitter in soul?" — Ans. " Yes/'
saith he, " so it was, indeed. My days were consumed with mourn-
ing, and my life with sorrow ; and I walked heavily, in fear and bit-
terness of spirit, all the day long."
" Why, what ailed you, what was the matter with you, seeing as
to outward things you were in peace?" — Ans. " The law of God
had laid hold upon me and slain me. I found myself thereby a
woful sinner, yea, overwhelmed with the guilt of sin. Every moment
I expected tribulation and wrath from the hand of God; my sore
ran in the night and ceased not, and my soul refused comfort."
" How is it, then, that you are thus delivered, that you are no
more sad? Where have you found ease and peace? Have you
been by any means delivered, or did your trouble wear off and depart
of its own accord?" — Ans. "Alas, no! had I not met with an effec-
tual remedy, I had sunk and everlastingly perished."
" What course did you take?" — Ans. " I went unto Him by Jesus
Christ against whom I have sinned, and have found him better unto
me than I could expect or ever should have believed, had not he
overpowered my heart by his Spirit. Instead of wrath, which I feared,
and that justly, because I had deserved it, he said unto me in Christ,
1 Fury is not in me/ For a long time I thought it impossible that
there should be mercy and pardon for me, or such a one as I. But
he still supported me, sometimes by one means, sometimes by an-
other ; until, taking my soul near to himself, he caused me to see the
folly of my unbelieving heart, and the vileness of the hard thoughts
I had of him, and that, indeed, there is with him forgiveness and
plenteous redemption. This hath taken away all my sorrows, and
given me quietness, with rest and assurance."
" But are you sure, now, that this is so? May you not possibly be
deceived?" — Ans. Says the soul, "I have not the least suspicion
of any such matter ; and if at any time aught doth arise to that pur-
pose, it is quickly overcome."
"But how are you confirmed in this persuasion?" — Ans. "That
sense of it which I have in my heart; that sweetness and rest which
I have experience of; that influence it hath upon my soul; that ob-
ligation I find laid upon me by it unto all thankful obedience ; that
relief, snpportment, and consolation that it hath afforded me in trials
and troubles, in the mouth of the grave and entrances of eternity, —
all answering what is declared concerning these things in the word,
— will not suffer me to be deceived. I could not, indeed, receive it
until God was pleased to speak it unto me; but now let Satan do his
utmost, I shall never cease to bear this testimony, that there is mercy
and forgiveness with him."
Yer.4.] EVIDENCE OF FORGIVENESS WITH GOD. 461
How many thousands may we find of these in the world, who
have had such a seal of this truth in their hearts, as they can not
only securely lay down their lives in the confirmation of it, if called
thereunto, but also do cheerfully and triumphantly venture their
eternal concernments upon it ! yea, this is the rise of all that peace,
serenity of mind, and strong consolation, which in this world they are
made partakers of.
Now this is to me, on the principles before laid down, an evidence
great and important. God hath not manifested this truth unto the
saints, thus copied it out of his word, and exemplified it in their
souls, to leave them under any possibility of being deceived.
Institution of religious worship an evidence of forgiveness.
VII. God's institution of religious worship, and honour therein
to be rendered unto him by sinners, is another evidence that there
is forgiveness with him. I have instanced before in one particu-
lar of worship to this purpose, — namely, in that of sacrifices; but
therein we intended only then: particular nature and signification,
how they declared and manifested reconciliation, atonement, and par-
don. That now aimed at is, to show how all the worship that God
hath appointed unto us, and all the honour which we give unto his
holy majesty thereby, is built upon the same foundation, — namely,
a supposition of forgiveness, — and is appointed to teach it, and to as-
certain us of it; which shall briefly be declared. To this end ob-
serve,—
1. That the general end of all divine and religious worship is to
raise unto God a revenue of glory out of the creation. Such is
God's infinite natural self-sufficiency, that he stands in need of no such
glory and honour. He was in himself no less infinitely and eternally
glorious before the creation of all or any thing whatever, than he
will be when he shall be encompassed about with the praises of all
the works of his hands. And such is his absolute perfection, that no
honour given unto him, no admiration of him, no ascription of glory
and praise, can add any thing unto him. Hence saith the psalmist,
" My goodness extendeth not to thee," Ps. xvi. 2 ; — " It doth not so
reach thee as to add unto thee, to profit thee, as it may do the saints
that are on earth." As he in Job, chap. xxii. 2, 3, " Can a man be
profitable unto God, as he that is wise may be profitable unto
himself? Is it any pleasure to the Almighty, that thou art righteous?
or is it gain to him, that thou makest thy ways perfect?" There
is no doubt but that it is well-pleasing unto God that we should be
4C2 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
righteous and upright; but we do him not a pleasure therein, as
though he stood in need of it, or it were advantage or gain unto
him. And again, chap. xxxv. 7, " If thou be righteous, what givest.
thou him? or what receiveth he at thine hand?" And the reason of
all this the apostle gives us, Rom. xi. 36, " Of him, and through him,
and to him, are all things." Being the first sovereign cause and last
absolute end of all things, every way perfect and self-sufficient, no-
thing can be added unto him: or, as the same apostle speaks, " God
that made the world and all things therein, seeing that he is Lord of
heaven and earth, is not worshipped with men's hands, as though he
needed any thing, seeing he giveth unto all life, and breath, and all
things," Acts xvii. 24, 25; as he himself pleads at large, Ps. 1. 7-13.
2. Wherefore, all the revenue of glory that God will receive by his
ivorshij) depends merely on his own voluntary choice and appoint-
ment. All worship, I say, depends now on the sovereign will and
pleasure of God. It is true there is a natural worship due from
rational creatures by the law of their creation. This was indis-
pensably and absolutely necessary at first. The very being of God
and order of things required that it should be so. Supposing that
God had made such creatures as we are, it could not be but that
moral obedience was due unto him, — namely, that he should be be-
lieved in, trusted, and obeyed, as the first cause, last end, and sove-
reign Lord of all. But the entrance of sin, laying the sinner abso-
lutely under the curse of God, utterly put an end to this order of
things. Man was now to have perished immediately, and an end to
be put unto the law of this obedience. But here, in the sovereign
will of God, an interposition was made between sin and the sentence,
and man was respited from destruction. All worship following hereon,
even that which was before natural, by the law of creation, is now
resolved into an arbitrary act of God's will.
And unto this end is all worship designed, — namely, to give glory
unto God. For as God hath said that " he will be sanctified in all
that draw nigh him," — that is, in his worship, — and that therein
" he will be glorified," Lev. x. 3 ; and that " he that offereth him
praise," — that is, performeth any part of his worship and service, —
" glorifieth him," Ps. 1. 23: so the nature of the thing itself declareth
that it can have no other end. By this he hath all his glory, even
from the inanimate creation.
3. Consider that God hath not prescribed any worship of himself
unto the angels that sinned. They are, indeed, under his power, and
he useth them as he pleaseth, to serve the ends of his holy provi-
dence. Bounds he prescribes unto them by his power, and keeps
them in dread of the full execution of his wrath; but he requires
not of them that they should believe in him. They believe, indeed,
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 4G$
and tremble. They have a natural apprehension of the being, power,
providence, holiness, and righteousness of God, which is inseparable
from their natures ; and they have an expectation from thence of that
punishment and vengeance which is due unto them, which is insepar-
able from them as sinners ; and this is their faith : but to believe in
God, — that is, to put their trust in him, to resign up themselves unto
him,— God requires it not of them. The same is the case with them
also as to love, and fear, and delight, — all inward affections, which
are the proper worship of God. These they have not, nor doth God
any longer require them in them. They eternally cast them off in
then- first sin. And where these are not, where they are not re-
quired, where they cannot be, there no outward worship can be pre-
scribed or appointed; for external instituted worship is nothing but
the way that God assigns and chooseth us to express and exercise the
inward affections of our minds towards him. He rules the fallen
angels " per nutum providentise," not " verbum prtecepti." Now, as
God dealt with the angels, so also would he have dealt with man-
kind, had he left them all under the curse, without remedy or hope
of relief. As he doth with them, — he eternally satisfies himself in that
revenue of glory which ariseth unto him in their punishment, — so also
he would have done with these, had there been no forgiveness with
him for them. He would not have required them to fear, love, or
obey him, or have appointed unto them any way of worship whereby
to express such affections towards him ; for to what end should he
have done it? What righteousness would admit that service, duty,
and obedience should be prescribed unto them who could not, ought
not to have any expectation or hope of acceptance or reward ? This
is contrary to the very first notion which God requires in us of his
nature : for " he that cometh to God must believe that he is, and
that he is a rewarder of them that diligently seek him," Heb. xL
6* ; which would not be so should he appoint a voluntary worship,
and not propose a reward to the worshippers. Wherefore, —
4. It is evident that God, by the prescription of a worship unto
sinners, doth fully declare that there is forgiveness with him for
them; for, —
(1.) He manifests thereby that he is willing to receive a new reve-
nue of glory from them. This, as we have proved, is the end of
worship. This he would never have done but with a design of
accepting and rewarding his creatures ; for do we think that he
will be beholding unto them? — that he will take and admit of their
voluntary, reasonable service, according to his will and command,
without giving them a reward, yea, and such a one as their obedience
holds no proportion unto? No such thing would become his infinite
self-sufficiency, goodness, and bounty. This the wife of Manoah well
464 AN EXPOSITION UPON PSALM CXXX, [Yer. 4.
pleads, Judges xiii. 23: " If," saith she, " the Loed were pleased to
kill us, he would not have received a burnt-offering and a meat-offer-
ing at our hands." His acceptance of worship from us is an infallible
demonstration that he will not execute against us the severity of
the first curse. And this is clearly evidenced in the first record of
solemn instituted worship performed by sinners : Gen. iv. 4, " The
Loed had respect unto Abel and to his offering." Some think that
God gave a visible pledge of his acceptance of Abel and his offering.
It may be it was by fire from heaven; for how else should Cain so
instantly know that his brother and his offering were accepted, but
that he and his were refused? However it were, it is evident that
what testimony God gave of the acceptance of his offering, the same
he gave concerning his person; and that in the first place he had
respect unto Abel, and then to his offering. And therefore the
apostle saith that thereby "he obtained witness that he was righteous,"
Heb. xi. 4, — that is, the witness or testimony of God himself. Now,
this was in the forgiveness of his sins, without which he could neither
be righteous nor accepted, for he was a sinner. This God declared
by acceptance of his worship. And thus we also, if we have any
testimony of God's acceptance of us in any part of his worship, should
employ it to the same end. Hath God enlarged our hearts in prayer?
hath he given us an answer unto any of our supplications? hath
he refreshed our hearts in the preaching and dispensation of the
word, or any other ordinance? We are not to rest in the particular
about which our communion with him hath been; — our doing so is
the cause why we lose our experiences; they lie scattered up and
down, separated from their proper root, and so are easily lost: but
this is that which we should first improve such particular experiences
in the worship of God unto, — namely, that God hath pardoned our
sins, and accepted our persons thereon; for without that, none of our
worship or service would please him or be accepted with him.
(2.) Hereby God lets us know that he deals with us upon new
terms, so that, notwithstanding sin, we may enjoy his love and favour.
For this we have the engagement of his truth and veracity, and he
cannot deceive us. But yet by this command of his for his worship
we should be deceived, if there were no forgiveness with him ; for
it gives us encouragement to expect, and assurance of finding, accept-
ance with him, which without it cannot be obtained. This, then,
God declares by his institution of and command for his worship, —
namely, that there is nothing that shall indispensably hinder those
who give up themselves unto obedience of God's commands from
enjoying his love and favour, and communion with him.
(3.) For matter of fact, it is known and confessed that God hath
anointed a worship for sinners to perform. All the institutions of
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 465
the Old and New Testament bear witness hereunto. God was the
author of them. And men know not what they do when either they
neglect them or would be intermixing their own imaginations with
them. What can the mind of man conceive or invent that may have
any influence into this matter, to secure the souls of believers of their
acceptance with God? Is there any need of their testimony to the
truth, faithfulness, and goodness of God? These things he hath
taken upon himself. This, then, is that which is to be fixed on our
souls upon our first invitation unto religious worship, — namely, that
God intends a new revenue of glory from us^ and therefore declares
that there is a way for the taking away of our sins, without which we
can give no glory to him by our obedience ; and this is done only by
forgiveness.
5. There are some ordinances of worship appointed for this very
end and purpose, to confirm unto us the forgiveness of sin, especi-
ally in that worship which is instituted by the Lord Jesus under the
New Testament. I shall instance in one or two: —
(1.) The ordinance of baptism. This was accompanied with the
dawning of the gospel in the ministry of John the Baptist ; and he
expressly declared, in his sermons upon it, that it was instituted of
God to declare the " remission of sins," Mark i. 4.
It is true the Lord Christ submitted unto that ordinance and was
baptized by John, who had no sin ; but this belonged unto the
obedience which God required of him, as for our sakes he was made
under the law. He was to observe all ordinances and institutions of
the worship of God, not for any need he had in his own person of
the especial ends and significations of some of them ; yet, as he was
our sponsor, surety, and mediator, standing in our stead in all that
he so did, he was to yield obedience unto them, that so he might
" fulfil all righteousness," Matt. iii. 15. So was he circumcised, so he
was baptized, both which had respect unto sin, though absolutely free
from all sin in his own person ; and that because he was free from no
obedience unto any command of God.
But, as was said, baptism itself, as appointed to be an ordinance of
worship for sinners to observe, was a declaration of that forgiveness
that is with God. It was so in its first institution. God calls a man
in a marvellous and miraculous manner; gives him a ministry from
heaven ; commands him to go and baptize all those who, confessing
their sins, and professing repentance of them, should come to him to
have a testimony of forgiveness. And as to the especial nature of
this ordinance, he appoints it to be such as to represent the certainty
and truth of his grace in pardon unto their senses by a visible pledge.
He lets them know that he would take away their sin, wherein their
spiritual defilement doth consist, even as water takes away the out-
VOL. VI- SO
466 AN EXPOSITION UPON PSALM cxxx. [YerA.
ward filth of the body ; and that hereby they shall be saved, as surely
as Noah and his family were saved in the ark swimming upon the
waters, 1 Pet. iii. 21. Now, how great a deceit must needs in this
whole matter have been put upon poor sinners, if it were not infallibly
certain that they might obtain forgiveness with God !
After the entrance of this ordinance in the ministry of John, the
Lord Christ takes it into his own hand, and commands the observa-
tion of it unto all his disciples. I dispute not now who are the
proper immediate objects of it; whether they only who actually can
make profession of their faith, or believers with their infant seed.
For my part, I believe that all whom Christ loves and pardons are
to be made partakers of the pledge thereof. And the sole reason
which they of old insisted on why the infants of believing parents
should not be baptized was, because they thought they had no sin;
and therein we know their mistake. But I treat not now of these
things. Only this I say is certain, that in the prescription of this
ordinance unto his church, the great intention of the Lord Christ
was to ascertain unto us the forgiveness of sins. And sinners are
invited to a participation of this ordinance for that end,, that they
may receive the pardon of their sins; that is, an infallible pledge
and assurance of it, Acts ii. 38. And the very nature of it de-
clareth this to be its end, as was before intimated. This is another
engagement of the truth, and faithfulness, and holiness of God, so
that we cannot be deceived in this matter. '" There is," saith God,
" forgiveness with me." Saith the soul, " How, Lord, shall I know,
how shall I come to be assured of it? for by reason of the perpetual
accusations of conscience, and the curse of the law upon the guilt of
my sin, I find it a very hard matter for me to believe. Like Gideon,
I would have a token of it." " Why, behold," saith God, " I will
give thee a pledge and a token of it, which cannot deceive thee.
When the world of old had been overwhelmed with a delude of
waters by reason of their sins, and those who remained, though they
had just cause to fear that the same judgment would again befall
them or their posterity, because they saw there was like to be the
same cause of it, the thoughts and imaginations of the hearts of men
being evil still, .and that continually; to secure them against these
fears, I told them that I would destroy the earth no more with
water, and I gave them a token of my faithfulness therein by plac-
ing my bow in the cloud. And have I failed them? Though the sin
and wickedness of the world hath been, since that day, unspeakably
great, yet mankind is not drowned again, nor ever shall be. I
will not deceive their expectation from the token I have given
them. Wherever, then, there is a word of promise confirmed with
a token, never fear a disappointment. But so is this matter. I
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 467
have declared that there is forgiveness with me; and, to give you
assurance thereof, I have ordained this pledge and sign as a seal of
my word, to take away all doubts and suspicion of your being de-
ceived. As the world shall be drowned no more, so neither shall
they who believe come short of forgiveness."
And this is the use which we ought to make of this ordinance.
It is God's security of the pardon of our sins, which we may safely
rest in.
(2.) The same is the end of that other great ordinance of the
church, the supper of the Lord. The same thing is therein con-
firmed unto us by another sign, pledge, token, or seal. We have shown
before what respect gospel forgiveness hath unto the death or blood
of Jesus Christ. That is the means whereby for us it is procured,
the way whereby it comes forth from God, unto the glory of his
righteousness and grace ; which afterward must be more distinctly
insisted on. This ordinance, therefore, designed and appointed on
purpose for the representation and calling to remembrance of the
death of Christ, with the communication of the benefits thereof
unto them that believe, doth principally intend our faith and com-
fort in the truth under consideration. And, therefore, in the very
institution of it, besides the general end before mentioned, which
had been sufficient for our security, there is moreover added an
especial mention of the forgiveness of sin; for so speaks our Saviour,
in the institution of it for the use of the church unto the end of
the world : Matt. xxvi. 28, " This is my blood of the new testament,
which is shed for many for the remission of sins." As if - he had
said, " The end for which I have appointed the observance of this
duty and service unto you is, that I may testify thereby unto you
that by my blood, the sacrifice of myself, and the atonement made
thereby, I have purchased for you the remission of your sins ; which
you shall assuredly be made partakers of." And more I shall not
add unto this consideration, because the death of Christ, respected
in this ordinance, will again occur unto us.
(3.) What is the end of all church-order, assemblies, and worship?
What is a church? Is it not a company of sinners gathered to-
gether, according unto God's appointment, to give glory and praise to
him for pardoning grace, for the forgiveness of sins, and to yield
him that obedience which he requires from us on the account of
his having so dealt with us? This is the nature, this is the end
of a church. He that understandeth it not, he that useth it not
unto that end, doth but abuse that great institution. And such
abuse the world is full of. Some endeavour to make their own
secular advantages by the pretence of the church; some discharge
the duty required in it with some secret hopes that it shall be their
4G8 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
righteousness before God ; some answer only their light and convic-
tions in an empty profession. This alone is the true end, the true
use of it : — We assemble ourselves to learn that there is forgiveness
with God through Christ; to pray that we maybe made partakers
of it; to bless and praise God for our interest in it; to engage our-
selves unto that obedience which he requires upon the account of it.
And were this constantly upon our minds and in our designs, we
might be more established in the faith of it than, it may be, the most
of us are.
6. One particular instance more of this nature shall conclude this
evidence: — God hath commanded us, the Lord Christ hath taught
us, to pray for the pardon of sin; which gives us unquestionable
security that it may be attained, that it is to be found in God. For
the clearing whereof observe, —
(1.) That the Lord Christ, in the revelation of the will of God
unto us, as unto the duty that he required at our hands, hath taught
and instructed us to pray for the forgiveness of sin. It is one of
the petitions which he hath left on record for our use and imitation
in that summary of all prayer which he hath given us: Matt. vi. 12,
" Forgive us our debts," our trespasses, our sins. Some contend that
this is a form of prayer to be used in the prescript limited words of
it. All grant that it is a rule for prayer, comprising the heads of all
necessary things that we are to pray for, and obliging us to make
supplications for them. So, then, upon the authority of God, revealed
unto us by Jesus Christ, we are bound in duty to pray for pardon of
sins or forgiveness.
(2.) On this supposition it is the highest blasphemy and reproach
of God imaginable, to conceive that there is not forgiveness with him
for us. Indeed, if we should go upon our own heads, without his
warranty and authority, to ask any thing at his hand, we might well
expect to meet with disappointment; for what should encourage us
unto any such boldness? but now, when God himself shall command
us to come and ask any thing from him, — so making it thereby our
duty, and that the neglect thereof should be our great sin and re-
bellion against him, — to suppose he hath not the thing in his power
to bestow on us, or that his will is wholly averse from so doing, is to
reproach him with want of truth, faithfulness, and holiness, and not to
be God. For what sincerity can be in such proceedings? Is it con-
sistent with any divine excellency? Could it have any other end but
to deceive poor creatures? either to delude them if they do pray accord-
ing to ] lis command, or to involve them in farther guilt if they do not?
Cud forbid any such thoughts should enter into our hearts. But, —
(3.) To put this whole matter out of the question, God hath pro-
r uur yraycrs, and in particular those which we make
Ver. 4.] EVIDENCE OF FORGIVENESS WITH GOD. 469
unto him for the forgiveness of sin. So our Saviour hath assured us
that what we ask in his name it shall be done for us. And he hath,
as we have showed, taught us to ask this very thing of God as our
heavenly Father, — that is, in his name; for in and through him alone
is he a Father unto us. I need not insist on particular promises to
this purpose ; they are, as you know, multiplied in the Scriptures.
"What hath been spoken may suffice to establish our present
argument, — namely, that God's prescription of religious worship unto
sinners doth undeniably prove that with him there is forgiveness;
especially considering that the principal parts of the worship so pre-
scribed and appointed by him are peculiarly designed to confirm us
in the faith thereof.
And this is the design of the words that we do insist upon : " There
is forgiveness with thee, that thou mayest be feared." The fear of
God, as we have showed, in the Old Testament, doth frequently ex-
press, not that gracious affection of our minds which is distinctly so
called, but that whole worship of God, wherein that and all other
gracious affections towards God are to be exercised. Now, the psalmist
tells us that the foundation of this fear or worship, and the only
motive and encouragement for sinners to engage in it and give up
themselves unto it, is this, that there is forgiveness with God. With-
out this no sinner could fear, serve, or worship him. This, therefore,
is undeniably proved by the institution of tins worship, which was
proposed unto confirmation.
The end of all these things, as we shall afterward at large declare,
is to encourage poor sinners to believe, and to evidence how inex-
cusable they will be left who, notwithstanding all this, do, through
the power of their lusts and unbelief, refuse to come to God in Christ
that they may be pardoned. Yea, the laying open of the certainty
and fulness of the evidence given unto this truth makes it plain and
conspicuous whence it is that men perish in and for their sins. Is
it for want of mercy, goodness, grace, or patience in God? Is it
through any defect in the mediation of the Lord Christ? Is it for
want of the mightiest encouragements and most infallible assurances
that with God there is forgiveness? Not at all; but merely on the
account of their own obstinacy, stubbornness, and perverseness. They
will not come unto this light, yea, they hate it, because their deeds
are evil. They will not come to Christ, that they may have life. It
is merely darkness, blindness, and love of sin that brings men to de-
struction. And this is laid open, and all pretences and excuses are
removed, and the shame of men's lusts made naked, by the full con-
firmation of this truth which God hath furnished us withal.
Take heed, you that hear or read these things; if they are not
mixed with faith, they will add greatly to your misery. Every ar-
470 AN EXPOSITION UPON PSALM exxx. [Vet £
o-ument will be your torment. But these considerations must be in-
sisted on afterward.
Moreover, if you will take into your minds what hath been de-
livered in particular concerning the nature and end of the worship
of God which you attend unto, you may be instructed in the use and
due observation of it. When you address yourselves unto it, re-
member that this is that which God requires of you who are sinners ;
that this he would not have done but with thoughts and intention
of mercy for sinners. Bless him with all your souls that this is laid
as the foundation of all that you have to do with him. You are not
utterly cast off because you are sinners. Let this support and warm
your hearts when you go to hear, to pray, or any duty of worship.
Consider what is your principal work in the whole. You are going
to deal with God about forgiveness, in the being, causes, consequents,
and effects of it. Hearken what he speaks, declares, or reveals about
it; mix his revelation and promises with faith. Inquire diligently
into all the obedience and thankfulness, all those duties of holiness
and righteousness, which he justly expects from them who are made
partakers of it. So shall you observe the worship of God unto his
glory and your own advantage.
The giving and establishing of the new covenant another evidence of forgiveness
with God — The oath of God engaged in the confirmation thereof.
VIII. Another evidence hereof may be taken from the making,
establishing, and ratifying of the neiu covenant. That God would
make a new covenant with his people is often promised, often de-
clared: see, among other places, Jer. xxxi. 31, 32. And that he
hath done so accordingly the apostle at large doth manifest, Heb. viii.
8-12. Now, herein sundry things unto our present purpose may be
considered ; for, —
First, It is supposed that God had before made another covenant
with mankind. With reference hereunto is this said to be a new
one. It is opposed unto another that was before it, and in compa-
rison whereof that is called old and this said to be new, as the
apostle speaks expressly in the place before mentioned. Now, a
covenant between God and man is a thing great and marvellous,
whether we consider the nature of it or the ends of it. In its own
nature it is a convention, compact, and agreement for some certain
ends and purposes between the holy Creator and his poor creatures,
llovv infinite, how unspeakable must needs the grace and condescen-
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 471
sion of God in this matter be ! For what is poor miserable man, that
God should set his heart upon him, — that he should, as it were, give
bounds to his sovereignty over him, and enter into terms of agree-
ment with him ? For whereas before he was a mere object of his
absolute dominion, made at his will and for his pleasure, and on the
same reasons to be crushed at any time into nothing; now he hath a
bottom and ground given him to stand upon, whereon to expect
good things from God upon the account of his faithfulness and
righteousness. God in a covenant gives those holy properties of his
nature unto his creature, as his hand or arm for him to lay hold
upon, and by them to plead and argue with him. And without
this a man could have no foundation for any intercourse or commu-
nion with God, or of any expectation from him, nor any direction
how to deal with him in any of his concernments. Great and signal,
then, was the condescension of God, to take his poor creature into
covenant with himself; and especially will this be manifest if we con-
sider the ends of it, and why it is that God thus deals with man.
Now, these are no other than that man might serve him aright, be
blessed by him, and be brought unto the everlasting enjoyment of
him ; — all unto his glory. These are the ends of every covenant that
God takes us into with himself; and these are " the whole of man/'
[Eccles. xii. 13.] No more is required of us in a way of duty, no
more can be required by us to make us blessed and happy, but what
is contained in them. That we might live to God, be accepted with
him, and come to the eternal fruition of him, is the whole of man,
all that we were made for or are capable of ; and these are the ends
of every covenant that God makes with men, being all comprised
in that solemn word, that " he will be their God, and they shall be
his people."
Secondly, This being the nature, this the end of a covenant, there
must be some great and important cause to change, alter, and ab?-o-
gate a covenant once made and established, — to lay aside one covenant
and to enter into another. And yet this the apostle says expressly
that God had done, Heb. viii. 13, and proves it, because himself calls
that which he promised a new covenant: which undeniably confirms
two things ; — first, That the other was become old ; and, secondly,
That being become so, it was changed, altered, and removed. I know
the apostle speaks immediately of the old administration of the
covenant under the Old Testament of Mosaical institutions; but he
doth so with reference unto that revival which in it was given to the
first covenant made with Adam : for in the giving of the law, and
the curse wherewith it was accompanied, which were immixed with
that administration of the covenant, there was a solemn revival and
representation of the first covenant and its sanction, whereby it had
472 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
life and power given it to keep the people in bondage all their days.
And the end of the abolition, or taking away of the legal adminis-
tration of the covenant, was merely to take out of God's dealing with
his people all use and remembrance of the first covenant. As was
said, therefore, to take away, disannul, and change a covenant so
made, ratified, and established betwixt God and man, is a matter
that must be resolved into some cogent, important, and indispensable
cause. And this will the more evidently appear if we consider, —
1. In general, that the first covenant was good, holy, righteous,
and equal. It was such as became God to make, and was every way
the happiness of the creature to accept of. We need no other argu-
ment to prove it holy and good than this, that God made it. It was
the effect of infinite holiness, wisdom, righteousness, goodness, and
grace; and therefore in itself was it every way perfect, for so are all
the works of God. Besides, it was such as man, when through his
own fault he cannot obtain any good by it, and must perish everlast-
ingly by virtue of the curse of it, yet cannot but subscribe unto its
righteousness and holiness. The law was the rule of it ; therein is
the tenor of it contained. Now, saith the apostle, " Whatever be-
comes of the sin and the sinner, ' the law is holy, and the command-
ment is holy, and just, and good/" Rom. vii. 12; — holy in itself and
its own nature, as being the order and constitution of the most holy
God; just and equal with reference unto us, such as we have no
reason to complain of, or repine against the authority of; and the
terms of it are most righteous. And not only so, but it is good also ;
that which, notwithstanding the appearance of rigour and severity
which it is accompanied withal, had in it an exceeding mixture of
goodness and grace, both in the obedience constituted in it and the
reward annexed unto it; as might be more fully manifested were
that our present work.
2. In particular, [First], It was good, holy, and righteous in all
the commands of it, in the obedience which it required.
And two things there were that rendered it exceeding righteous
in reference unto its precepts or commands. First, That they were
all suited unto the principles of the nature of man created by God,
and in the regular acting whereof consisted his perfection. God in
the first covenant required nothing of man, prescribed nothing unto
him, but what there was a principle for the doing and accomplishing
of it ingrafted and implanted on his nature, which rendered all those
commands equal, holy, and good; for what need any man complain
of that which requires nothing of him but what he is from his own
frame and principles inclined unto? Secondly, All the commands of
it were proportionate unto the strength and ability of them to whom
they were given. God in that covenant required nothing of any
Ter.4.] EVIDENCE OF FORGIVENESS "WITH GOD. 473
man but what he had before enabled him to perform, nothing above
his strength or beyond his power; and thence was it also righteous.
Secondly, It was exceeding good, holy, and righteous, upon the
account of its promises and rewards. " Do this," saith the cove-
nant ; " this which thou art able to do, which the principles of thy
nature are fitted for and inclined unto." Well, what shall be the
issue thereof? Why, " Do this, and live." Life is promised unto obe-
dience, and that such a life as, both for the present and future con-
dition of the creature, was accompanied with every thing that was
needful to make it blessed and happy. Yea, this life havii)g in it
the eternal enjoyment of God, God himself, as a reward, was exceed-
ingly above whatever the obedience of man could require as due, or
have any reason, on any other account but merely of the goodness
of God, to expect.
8. There was provision in that covenant for the preservation and
manifestation of the glory of God, whatever was the event on the
part of man. This was provided for in the wisdom and righteous-
ness of God. Did man continue in his obedience, and fulfil the
terms of the covenant, all things were laid in subserviency to the
eternal glory of God in his reward. Herein would he for ever have
manifested and exalted the glory of his holiness, power, faithfulness,
righteousness, and goodness. As an almighty Creator and Preserver,
as a faithful God and righteous Rewarder, would he have been glori-
fied. On supposition, on the other side, that man by sin and rebel-
lion should transgress the terms and tenor of this covenant, yet God
had made provision that no detriment unto his glory should ensue
thereon ; for by the constitution of a punishment proportionable
in his justice unto that sin and demerit, he had provided that the
glory of his holiness, righteousness, and veracity, in his threatenings,
should be exalted, and that to all eternity. God would have lost no
more glory and honour by the sin of man than by the sin of angels,
which, in his infinite wisdom and righteousness, is become a great
theatre of his eternal glory; for he is no less excellent in his great-
ness and severity than in his goodness and power.
Wherefore, we may now return unto our former inquiry : All
things being thus excellently and admirably disposed, in infinite
wisdom and holiness, in this covenant, the whole duty and blessed-
ness of man being fully provided for, and the glory of God absolutely
secured upon all events, what was the reason that God left not all
things to stand or fall according to the terms of it? wherefore doth
he reject and lay aside this covenant, and promise to make another,
and do so accordingly? Certain it is that he might have continued
it with a blessed security to his own glory; and he " makes all
things for himself, even the wicked for the day of evil."
47-i AN EXPOSITION UPON PSALM CXXX. [Ver.4.
God himself shows what was the only and sole reason of this dis-
pensation, Heb. viii. 7-13. The sum of it is this: — Notwithstand-
ing the blessed constitution of the first covenant, yet there was no
provision for the pardon of sin, no room or place for forgiveness in
it ; but on supposition that man sinned, he was in that covenant left
remediless. God had not in it revealed that there was any such
thing as forgiveness with him ; nor had any sinner the least hope or
grounds of expectation from thence of any such thing in him. Die
he must, and perish, and that without remedy or recovery. " Now,"
saith Qod, " this must not be. Mercy, goodness, grace, require
another state of things. This covenant will not manifest them;
their effects will not be communicated to poor sinners by it. Hence,"
saith he, " it is faulty, — that is, defective. I will not lose the glory of
them, nor shall sinners be unrelieved by them. And, therefore,
although I may strictly tie up all mankind unto the terms of this,
yet I will make another covenant with them, wherein they shall
know and find that there is forgiveness with me, that they may fear
>>
me.
Now, next to the blood of Christ, whereby this covenant was rati-
fied and confirmed, this is the greatest evidence that can possibly be
given that there is forgiveness with God. To what end else doth
God make this great alteration in the effects of his will, in his way
of dealing with mankind? As forgiveness of sin is expressly con-
tained in the tenor and words of the covenant, so set it aside, and it
will be of no more use or advantage than the former; for as this
covenant is made directly with sinners, nor was there any one in the
world when God made it that was not a sinner, nor is it of use unto
any but sinners, so is forgiveness of sins the very life of it.
Hence we may see two things; — first, The greatness of forgive-
ness, that we may learn to value it; and, secondly, The certainty of
it, that we may learn to believe it.
First, The greatness of it. God would not do so great a thing as
that mentioned but for a great, the greatest end. Had it not been
a matter of the greatest importance unto the glory of God and the
good of the souls of men, God would not for the sake of it have laid
aside one covenant and made another. We may evidently see how
the heart of God was set upon it, how his nature and will were en-
gaged in it. All this was done that we might be pardoned. The
old glorious fabric of obedience and rewards shall be taken down to
the ground, that a new one may be erected for the honour and glory
of forgiveness. God forbid that we should have slight thoughts of
that which was so strangely and wonderfully brought forth, wherein
God had as it were embarked his great glory! Shall all this be done
lor our .siikes, and shall we undervalue it or disesteem it? God for-
Ver.4] EVIDENCE OF FORGIVENESS WITH GOD. 475
bid. God could, if I may so say, more easily have made a new world
of innocent creatures, and have governed them by the old covenant,
than have established this new one for the salvation of poor sinners;
but then, where had been the glory of forgiveness? It could never
have been known that there was forgiveness with him. The old
covenant could not have been preserved and sinners pardoned.
"Wherefore, God chose rather to leave the covenant than sinners un-
relieved, than grace unexalted and pardon unexercised. Prize it as
you prize your souls ; and give glory unto God for it, as all those that
believe will do unto eternity.
Secondly, For the security of it, that we may believe it. WThat
greater can be given? God deceiveth no man, no more than he is
deceived. And what could God, that cannot lie, do more to give us
satisfaction herein than he hath done? Would you be made par-
takers of this forgiveness?— go unto God, spread before him this
whole matter; plead with him that he himself hath so far laid aside
the first covenant, of his own gracious will, as to make a new one,
and that merely because it had no forgiveness in it. This he hath
made on purpose that it might be known that there is forgiveness in
him. And shall not we now be made partakers of it? will he now
deny that unto us which he hath given such assurance of, and raised
such expectations concerning it? Nothing can here wrong us, no-
thing can ruin us, but unbelief. Lay hold on this covenant, and we
shall have pardon. This God expresseth, Isa. xxvil 4, 5. Will we
continue on the old bottom of the first covenant? All that we can
do thereon is but to set thorns and briers in the way of God, to se-
cure ourselves from his coming against us and upon us with his
indignation and fury. Our sins are so, and our righteousness is no
better. And what will be the issue? Both they and we shall be
trodden down, consumed, and burnt up. What way, then, what
remedy is left unto us? Only this of laying hold on the arm and
strength of s God in that covenant wherein forgiveness of sin is pro-
vided. Therein alone he saith, "Fury is not in me." And the
end will be that we shall have peace with him, both here and for
ever.
IX. The oath of God engaged and interposed in this matter
is another evidence of the truth insisted on. Now, because this is
annexed unto the covenant before mentioned, and is its establish-
ment, I shall pass it over the more briefly. And in it Ave may con-
sider,—
First, The nature of the oath of God. The apostle tells us that
" He sware by himself;" and he gives this reason of it, " Because he
had no greater to swear by," Heb. vi. 13. An oath for the confirma-
tion of any thing is an invocation of a supreme power that can judge
476 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
of the truth that is spoken, and vindicate the breach of the engage-
ment. This God hath none other but himself: " Because he could
swear by no greater, he sware by himself." Now, this God doth, — First,
By express affirmation that he hath so sworn by himself, which was
the form of the first solemn oath of God: Gen. xxii. 16, " By myself
have I sworn, saith the Lord." The meaning whereof is, " I have
taken it upon myself as I am God; or let me not be so, if I perform
not this thing." And this is expressed by his soul: Jer. li. 14, " The
Lord of hosts hath sworn by his soul;" that is, " by himself," as we
render the words. Secondly, God doth it by the especial interposi-
tion of some such property of his nature as is suited to give credit
and confirmation to the word spoken ; — as of his holiness, Ps. lxxxix.
35, "I have sworn by my holiness;" so also Amosiv. 2; — sometimes
by his life, "As I live, saith the Lord" C^n, "I live, saith
God"), " it shall be so;" — and sometimes by his name, Jer. xliv. 26.
God as it were engageth the honour and glory of the properties of
his nature for the certain accomplishment of the things mentioned.
And this is evident from the manner of the expression, as in that
place of Ps. lxxxix. 35, " Once have I sworn by my holiness that I
will not lie unto David." So we ; in the original the words are ellip-
tical: " If I lie unto David;" that is, " Let me not be so, nor be es-
teemed to be so, if I lie unto David."
Secondly, For the end of his oath. God doth not give it to make
his word or promise sure and steadfast, but to give assurance and
security unto us of their accomplishment. Every word of God is
sure and certain, truth itself, because it is his; and he might justly
require of us the belief of it without any farther attestation : but
yet, knowing what great objections Satan and our own unbelieving
hearts will raise against his promises, at least as to our own concern-
ment in them, to confirm our minds, and to take away all pretences
of unbelief, he interposeth his oath in this matter. What can re-
main of distrust in such a case? If there be a matter in doubt be-
tween men, and an oath be interposed in the confirmation of that
which is called in question, it is " an end," as the apostle tells us,
"unto them of all strife," Heb. vi. 16. How much more ought it
to be so on the part of God, when his oath is engaged! And the
apostle declares this end of his oath ; it is " to show the immutability
of his counsel," verse 17. His counsel was declared before in the
promise ; but now some doubt or strife may arise whether, on one
occasion or other, God may not change his counsel, or whether he
hath not changed it with such conditions as to render it useless unto
us. In what case soever it be, to remove all doubts and suspicions
of this nature, God adds his oath, manifesting the unquestionable
immutability of his counsel and promises. What, therefore, is thus
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 77
confirmed is ascertained unto the height of what any thing is capable
of; and not to believe it is the height of impiety.
Thirdly, In this interposition of God by an oath there is unspeak-
able condescension of grace, which is both an exceeding great mo-
tive unto faith and a great aggravation of unbelief; for what are
we, that the holy and blessed God should thus condescend unto us,
as, for our satisfaction and surety, to engage himself by an oath?
One said well of old, " Felices nos quorum causa Deus jurat ! O infe-
lices, si nee juranti Deo credimus;" — " It is an inestimable advantage
that God should for our sakes engage himself by his oath. So it will
be our misery if we believe him not when he swears unto us." What
can we now object against what is thus confirmed? what pretence,
colour, or excuse can we have for our unbelief? How just, how
righteous, how holy must their destruction be, who, upon this strange,
wonderful, and unexpected warranty, refuse to set to their seal that
God is true!
These things being premised, we may consider how variously God
hath engaged his oath that there is forgiveness with him. First, He
sweareth that he hath no pleasure in the death of a sinner, but
rather that he repent and live: Ezek. xxxiii. 11, " As I live, saith the
Lord, I have no pleasure in the death of the wicked." Now, without
forgiveness in him every sinner must die, and that without remedy.
Confirming, therefore, with his oath that it is his will the sinner
should return, repent, and live, he doth in the first place swear by
himself that there is forgiveness with him for these sinners that shall
so repent and turn unto him.
Again : whereas the great means he hath appointed for the forgive-
ness of sins is by the mediation of the Lord Christ, as we shall after-
ward show, he hath on several occasions confirmed his purpose in h im,
and the counsel of his will, by his oath. By this oath he promised
him unto Abraham and David of old ; which proved the foundation
of the church's stability in all generations, and also of their security
and assurance of acceptance with him. See Luke i. 73-75. And in
his taking upon him that office whereby in an especial manner the
forgiveness of sins was to be procured, — namely, of his being a priest
to offer sacrifice, to make an atonement for sinners, — he confirmed it
unto him, and him in it, by his oath: Heb. vii. 20, " He was not made
a priest without an oath." And to what end? — namely, that he
might be " a surety of a better testament," verse 22. And what
was that better testament? Why, that which brought along with it
the " forgiveness of sins," chap. viii. 12, 13. So that it was forgive-
ness which was so confirmed by the oath of God. Farther: the apostle
shows that the great original promise made unto Abraham being
confirmed by the oath of God, all his other promises were in like
478 an exposition upon psalm cxxx. [Ver.4.
manner confirmed ; whence he draws that blessed conclusion which
we have, chap. vi. 17, 18: "As to every one," saith he, "that flees
for refuo-e to the hope that is set before him," — that is, who seeks to
escape the guilt of sin, the curse and the sentence of the law, by an
application of himself unto God in Christ for pardon, — " he hath the
oath of God to secure him that he shall not fail thereof." And thus
are all the concernments of the forgiveness of sin testified unto by
the oath of God ; which we have manifested to be the highest secu-
rity in this matter that God can give or that we are capable of.
The name of God confirming the truth and reality of forgiveness with him— As
also the same is done by the properties of his nature.
X. Another foundation of this truth, and infallible evidence
of it, may be taken from that especial name and title which God
takes unto himself in this matter; for he owns the name of " The God
of pardons," or " The God of forgiveness." So is he called, Neh.
ix. 17, nin^D rt^Wt. We have rendered the words, "Thou art a God
ready to pardon;" but they are, as was said, "Thou art a God of
pardons," " forgiveness," or " propitiations." That is his name, which
he owneth, which he accepteth of the ascription of unto himself; the
name whereby he will be known. And to clear this evidence, we
must take in some considerations of the name of God and the use
thereof; as, —
1. The name of God is that whereby he reveals himself unto us,
whereby he would have us know him and own him. It is something
expressive of his nature or properties which he hath appropriated unto
himself. Whatever, therefore, any name of God expresseth him to be,
that he is, that we may expect to find him; for he will not deceive
us by giving himself a wrong or a false name. And on this account
he requires us to trust in his name, because he will assuredly be found
unto us what his name imports. Resting on his name, flying unto
his name, calling upon his name, praising his name, things so often
mentioned in the Scripture, confirm the same unto us. These tilings
could not be our duty if we might be deceived in so doing. God is,
then, and will be, to us what his name declareth.
2. On this ground and reason God is said then first to be Icnoivn
by any name, when those to whom he reveals himself do, in an
especial manner, rest on that name by faith, and have that accom-
plished towards them which that name imports, signifies, or declares.
And therefore God did not, under the Old Testament, reveal himself
Ver.4.] EVIDENCE OF FORGIVENESS WITH GOD. 470
to any by the name of the Father of Jesus Christ or the Son incar-
nate, because the grace of it unto them was not to be accomplished.
" God having provided some better thing for us, that they without us
should not be made perfect," they were not intrusted with the full
revelation of God by all his blessed names. Neither doth God call
us to trust in any name of his, however declared or revealed, unless
he gives it us in an especial manner, by way of covenant, to rest upon.
So he speaks, Exod. vL 3, " I appeared unto Abraham, unto Isaac,
and unto Jacob *W PX3? by the name of God Almighty, but by my
name Jehovah was I not known unto them." It is certain that both
these names of God, El-shaddai and Jehovah, were known among his
people before. In the first mention we have of Abraham's address-
ing himself unto the worship of God, he makes use of the name
Jehovah : Gen. xii. 7, " He builded an altar unto Jehovah." And so
afterward not only doth Moses make use of that name in the repe-
tition of the story, but it was also of frequent use amongst them.
"Whence, then, is it said that God appeared unto them by the name
of El-shaddai, but not by the name of Jehovah? The reason is, be-
cause that was the name which God gave himself in the solemn con-
firmation of the covenant with Abraham: chap. xvii. 1, T~ '^T^., —
" I am El-shaddai," "God Almighty," "God All-sufficient." And when
Isaac would pray for the blessing of the covenant on Jacob, he makes
use of that name : chap, xxviii. 3, " God Almighty bless thee." He
invocates that name of God which was engaged in the covenant
made with his father Abraham and himself. That, therefore, we may
with full assurance rest on the name of God, it is not only necessary
that God reveal that name to be his, but also that he give it out unto
us for that end and purpose, that we might know him thereby, and
place our trust and confidence in him according unto what that name
of his imports. And this was the case wherever he revealed himself
unto any in a peculiar manner by an especial name. So he did unto
Jacob: chap, xxviii. 13, " I am the Lord God of Abraham thy father,
and the God of Isaac ;" assuring him, that as he dealt faithfully in his
covenant with his fathers, Abraham and Isaac, so also he would deed
with him. And, chap, xxxi 13, " I am the God of Beth-el," — " He
who appeared unto thee there, and blessed thee, and will continue so
to do." But when the same Jacob comes to ask after another name of
God, he answers him not; as it were commanding him to live by faith
on what he was pleased to reveal. Now, then, God had not made
himself known to Abraham, and Isaac, and Jacob by his name Jeho-
vah, because he had not peculiarly called himself unto them by that
name, nor had engaged it in his covenant with them, although it were
otherwise known unto them. They lived and rested on the name of
God Almighty, as suited to their supportment and consolation in their
480 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
wandering, helpless condition, before the promise was to be accom-
plished. But now, when God came to fulfil his promises, and to
briuo- the people, by virtue of his covenant, into the land of Canaan,
he reveals himself unto them by, and renews his covenant with them
in, the name of Jehovah. And hereby did God declare that he came
to give stability and accomplishment unto his promises; to which
end they were now to live upon this name of Jehovah, in an expec-
tation of the fulfilling of the promises, as their fathers did on that
of God Almighty, in an expectation of protection from him in their
wandering state and condition. Hence this name became the foun-
dation of the Judaical church, and ground of the faith of them who
did sincerely believe in God therein. And it is strangely fallen out,
in the providence of God, that since the Jews have rejected the
covenant of their fathers, and are cast out of the covenant for their
unbelief, they have utterly forgot that name of God. No Jew in the
world knows what it is, nor how to pronounce it or make mention of
it. I know themselves and others pretend strange mysteries in the
letters and vowels of that name, which make it ineffable ; but the
truth is, being cast out of that covenant which was built and estab-
lished on that name, in the just judgment of God, through their own
blindness and superstition, they are no more able to make mention
of it or to take it into their mouths. It is required, then, that the
name of God be given unto us as engaged in covenant, to secure our
expectation that he will be unto us according to his name.
3. All the whole gracious name of God, every title that he hath
given himself, every ascription of honour unto himself that he hath
owned, is confirmed unto us (unto as many as believe) in Jesus
Christ. For as he hath declared unto us the whole name of God,
John xvii. G, so not this or that promise of God, but all the promises
of God are in him yea and amen. So that, as of old, every particu-
lar promise that God made unto the people served especially for the
particular occasion on which it was given, and each name of God
was to be rested on as to that dispensation whereunto it was suited
to give relief and confidence, — as the name of El-shaddai to Abraham,
Isaac, and Jacob, and the name Jehovah to Moses and the people;
so now, by Jesus Christ, and in him, every particular promise be-
longs unto all believers in all their occasions, and every name of
God whatever is theirs also, at all times, to rest upon and put their
trust in. Thus, the particular promise made unto Joshua, at his
entrance into Canaan, to encourage and strengthen him in that
great enterprise of conquering the land, is by the apostle applied
unto all believers in all their occasions whatever: " I will never leave
thee, nor forsake thee," Heb. xiii. 5. So likewise doth every name of
God belong now unto us, as if it had in a particular manner been
Ver.4.] evidence of forgiveness with god. 4S1
engaged in covenant unto us, and that because the whole covenant
is ratified and confirmed unto us by Jesus Christ, 2 Cor. vi. ] 8, vii. 1.
This, then, absolutely secures unto us an interest in the name of God
insisted on, the God of forgiveness, as if it had been given unto
every one of us to assure us thereof.
4. God takes this name, " The God of forgiveness," to be his in a
peculiar manner, as that whereby he will be distinguished and
known. He appropriates it to himself, as expressing that which the
power and goodness of no other can extend unto. " There are lords
many, and gods many," saith the apostle, 1 Cor. viii. 5, — Xtyopsm deoi'
some that are called so, such as some account so to be. How is the
true God distinguished from these gods by reputation? He is so by
this name; he is the God of pardons: Micah vii. 18, " Who is a God
like unto thee, that pardoneth iniquity?" This is his prerogative ;
herein none is equal to him, like him, or a sharer with him. " Who
is a God like unto thee, that may be called a God of pardons?" The
vanities of the nations cannot give them this rain ; they have no re-
freshing showers of mercy and pardon in their power. Neither
angels, nor saints, nor images, nor popes, can pardon sin. By this
name doth he distinguish himself from them all.
5. To be known by this name is the great glory of God in this
world. When Moses desired to see the glory of God, the Lord tells
him that "he could not see his face," Exod. xxxiii. 18-20. The
face of God, or the gracious majesty of his Being, his essential glory,
is not to be seen of any in this life ; we cannot see him as he is. But
the glorious manifestation of himself we may behold and contemplate.
This we may see as the back parts of God ; that shadow of his ex-
cellencies which he casteth forth in the passing by us in his works
and dispensations. This Moses shall see. And wherein did it con-
sist? Why, in the revelation and declaration of this name of God:
chap, xxxiv. 6, 7, " The Lord passed by before him, and proclaimed,
The Lord, The Lord God, merciful and gracious, long-suffering,
and abundant in goodness and truth, keeping mercy for thousands,
forgiving iniquity and transgression and sin." To be known by this
name, to be honoured, feared, believed as that declares him, is the
great glory of God. And shall this fail us? Can we be deceived
trusting in it, or expecting that we shall find him to be what his
name declares? God forbid.
Let us lay together these considerations, and we shall find that
they will give us another stable foundation of the truth insisted on,
and a great encouragement to poor sinful souls to draw nigh to God
in Christ for pardon. God hath no name but what he gives unto
himself; nor is it lawful to know him or call him otherwise. As
he calls himself, so is he; what his name imports, so is his nature.
VOL. VI. SI
482 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
Every name also of God is engaged in Jesus Christ in the covenant,
and is proposed unto us to place our trust and confidence in. Now,
this is his name and his memorial, even " The God of forgiveness."
By this he distinguished himself from all others, and expresseth it as
the principal title of his honour, or his peculiar glory. According to
this name, therefore, all that believe shall assuredly find " there is
forgiveness with him."
XL The consideration of the essential properties of the nature of
God, and what is required to the manifestation of them, will afford
us farther assurance hereof. Let us to this end take in the ensuing-
observations : —
First, God being absolutely perfect and absolutely self-sufficient,
was eternally glorious, and satisfied with and in his own holy ex-
cellencies and perfections, before and without the creation of all or
any thing by the putting forth or the exercise of his almighty power.
The making, therefore, of all things depends on a mere sovereign act
of the will and pleasure of God. So the whole creation makes its
acknowledgment: Rev. iv. 11, v. 12, "Thou art worthy, O Lord, to
receive glory and honour and power : for thou hast created all things,
and for thy pleasure they are and were created/' God could have
omitted all this great work without the least impeachment of his
glory. Not one holy property of his nature would have been dimi-
nished or abated in its eternal glory by that omission. This, then,
depended on a pure act of his will and choice.
Secondly, On supposition that God would work " ad extra," by his
power produce any thing ivithout himself, it was absolutely necessary
that himself should be the end of his so doing. For as before the
production of all things, there was nothing that could be the end why
any of them should be brought forth out of nothing, or towards which
they should be disposed ; so God, being an infinite agent in wisdom,
and understanding, and power, he could have no end in his actings but
that also which is infinite. It is therefore natural and necessary unto
God to do all things for himself. It is impossible he should have
any other end. And he hath done so accordingly: Prov. xvi. 4, "The
Lord hath made all things for himself." He aimed at himself in all
that he did; there being no other infinite good for him to make his
object and his end but himself alone.
Thirdly, This doing things, all things for himself, cannot intend.
an addition or accruement thereby of any new real good unto him-
self His absolute eternal perfection and all-sufficiency render this
impossible. God doth not become more powerful, great, wise, just,
holy, good, or gracious, by any of his works, by any thing that he
doth. He can add nothing to himself. It must therefore be the
manifestation and declaration of the holy properties of his nature
Ver. 1 ] EVIDENCE OF FORGIVENESS WITH GOD. 483
that he doth intend and design in his works. And there are two
things required hereunto: —
1. That he make them known; that by ways suited to his infinite
wisdom he both declare that such properties do belong unto him, as
also what is the nature of them, according as the creature is able to
apprehend.
So he doth things " to make his power known," to show his power,
and to declare his name through the earth, Rom. ix. 17, 22. So it
was said that by the works of creation, rb yvaxfrbv rou Qsov, " that
which may be known of God is manifest," Rom. i. 19, 20. And what
is that? Even the natural, essential properties of his being, "his
eternal power and Godhead." To this head are referred all those
promises of God that he would glorify himself, and the prayers of his
saints that he would do so, and the attestations given unto it in the
Scripture that he hath done so. He hath made known his wisdom,
holiness, power, goodness, self-sufficiency, and the like perfections of
his nature.
2. That he attain an ascription, an attribution of praise and glory
to himself upon their account. His design is " to be admired in all
them that believe," 2 Thess. i. 10; — that is, that upon an apprehen-
sion of his excellencies which he hath revealed, and as he hath re-
vealed them, they should admire, adore, applaud, glorify, and praise
him; worship, believe in, and trust him in all things; and endeavour
the enjoyment of him as an eternal reward. And this is also three-
fold:—
(1.) Interpretative. So the inanimate and brute creatures ascribe
unto God the glory of his properties, even by what they are and do.
By what they are in their beings, and their observation of the law
and inclination of their nature, they give unto God the glory of that
wisdom and power whereby they are made, and of that sovereignty
whereon they depend. Hence, nothing more frequent in the praises
of God of old, than the calling of the inanimate creatures, heaven
and earth, winds, storms, thunder, and the beasts of the field, to give
praise and glory to God ; that is, by what they are they do so, in-
asmuch as from the impression of God's glorious excellencies in their
effects upon them, they are made known and manifest.
(2.) Involuntary, in some rational creatures. Sinning men and
angels have no design, no will, no desire to give glory to God. They
do their utmost endeavour to the contrary, to hate him, reproach
and blaspheme him. But they cannot yet cast off the yoke of God.
In their minds and consciences they are forced, and shall be for ever,
to acknowledge that God is infinitely holy, infinitely wise, powerful,
and righteous. And he hath the glory of all these properties from
them in their very desires that he were otherwise. When they
484 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
•would that God were not just to punish them, powerful to torment
them, wise to find them out, holy to be displeased with their lusts and
sins, they do at the same time, in the same thing, own, acknowledge,
and give unto God the glory of his being, justice, wisdom, power, and
holiness. When, therefore, God hath made known his properties, the
ascription of glory unto him on their account is to rational creatures
natural and unavoidable.
(3.) It is voluntary, in the reasonable service, worship, fear, trust,
obedience of angels and men. God having revealed unto them the
properties of his nature, they acknowledge, adore them, and place
their confidence in them, and thereby glorify him as God. And
this glorifying of God consisteth in three things: —
[I.] In making the excellencies of God revealed unto us the prin-
ciple and chief object of all the moral actings of our souls, and of all
the actings of our affections. To fear the Lord and his goodness, and
to fear him for his goodness ; to trust in his power and faithfulness ;
to obey his authority; to delight in his will and grace; to love him
above all, because of his excellencies and beauty; — this is to glorify
him.
[2.] Ho pray for, and to rejoice in, the ways and means whereby
he will or hath promised farther to manifest or declare these proper-
ties of his nature and his glory in them. What is the reason why
we pray for, long for, the accomplishment of the promises of God
toward his saints, of his threatenings towards his enemies, of the ful-
filling of the glorious works of his power and grace that yet remain
to be done, of the coming of the kingdom of Christ, of the approach
of glory? Is it not chiefly and principally that the glorious excellen-
cies of God's nature may be made more manifest, be more known,
more exalted, — that God may appear more as he is, and as he hath
declared himself to be? This is to give glory to God. So likewise
our joy, rejoicing, and satisfaction in any of the ways and works of
God ; it is solely on this account, that in them, God in his properties,
— that is, his power, wisdom, holiness, and the like, — is revealed, de-
clared, and made known.
[3.] In their joint actual celebration of his praises ; which, as it
is a duty of the greatest importance, and which we are, indeed, of all
others most frequently exhorted unto and most earnestly called
upon for; so in the nature of it, it consists in our believing, rejoic-
ing expression of what God is and what he doth ; — that is, our ad-
miring, adoring, and blessing him, because of his holiness, goodness,
and the rest of his properties, and his works of grace and power
suitable unto them. This it is to praise God, Rev. v.
Fourthly, Observe that none of these properties of God can be
thus manifested and known, nor himself be glorified for them, but
Ver.l] EVIDENCE OF FORGIVENESS WITH GOD. 485
by his declaration of them, and by their effects. We know no more
of God than he is pleased to reveal unto us. I mean not mere re-
velation by his word, but any ways or means, whether by his word,
or by his works, or by impressions from the law of nature upon our
hearts and minds. And whatever God thus declares of himself, he
doth it by exercising, putting forth, and manifesting the effects of it.
So we know his power, wisdom, goodness, and grace, — namely, by
the effects of them, or the works of God that proceed from them
and are suited unto them. And whatever is in God that is not thus
made known, we cannot apprehend, nor glorify God on the account
of it. God, therefore, doing all things, as hath been showed, for the
glory of these his properties, he doth so reveal them and make them
known.
Fifthly, Upon this design of God, it is necessaiy that he should
reveal and make known all the attributes and properties of his
nature, in works and effects peculiarly proceeding from them and
answering unto them, that he might be glorified in them; and
which, as the event manifests, he hath done accordingly. For what
reason can be imagined why God will be glorified in one essential
excellency of his nature and not in another? Especially must this
be affirmed of those properties of the nature of God which the event
manifesteth his principal glory to consist in and arise from, and the
knowledge whereof is of the greatest use, behoof, and benefit unto
the children of men, in reference unto his design towards them.
Sixthly, These things being so, let us consider how it stands in
reference unto that which is under consideration. God, in the crea-
tion of all things, glorified or manifested his greatness, power, wis-
dom, and goodness, with many other properties of the like kind.
But his sovereignty, righteousness, and holiness, how are they de-
clared hereby? Either not at all, or not in so evident a manner as
is necessary, that he might be fully glorified in them or for them.
What, then, doth he do? leave them in darkness, vailed, undis-
covered, satisfying himself in the glory of those properties which his
work of creation had made known? Was there any reason why he
should do so, designing to do all things for himself and for his own
glory? Wherefore he gives his holy law as a rule of obedience unto
men and angels. This plainly reveals his sovereignty or authority
over them, his holiness and righteousness in the equity and purity
of things he required of them : so that in and by these properties
also he may be glorified. As he made all things for himself, — that is,
the manifestation of his greatness, power, wisdom, and goodness ; so
he gave the law for himself, — that is, the manifestation of his autho-
rity, holiness, and righteousness. But is this all? Is there not re-
munerative justice in God, in a way of bounty? Is there not vindic-
486 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
tive justice in him, in a way of severity? There is so; and in the
pursuit of the design mentioned they also are to be manifested, or
God will not he glorified in them. This, therefore, he did also, in
the rewards and punishments that he annexed unto the law of obe-
dience that he had prescribed. To manifest his remunerative jus-
tice, he promised a reward in a way of bounty, which the angels
that sinned not were made partakers of ; and in the penalty threat-
ened, which sinning angels and men incurred, he revealed his vin-
dictive justice in a way of severity. So are all these properties of
God made known by then* effects, and so is God glorified in them
or on their account.
But, after all this, are there no other properties of his nature,
divine excellencies that cannot be separated from his being, which by
none of these means are so much as once intimated to be in him?
It is evident that there are ; such are mercy, grace, patience, long-
suffering, compassion, and the like. Concerning which observe, —
1 . That where there are no objects of them, they cannot be de-
clared, or manifested, or exercised. As God's power or wisdom could
not be manifest if there were no objects of them, no more can his
grace or mercy. If never any stand in need of them, they can never
be exercised, and consequently never be known. Therefore were they
not revealed, neither by the creation of all things, nor by the law or
its sanction, nor by the law written in our hearts; for all these sup-
pose no objects of grace and mercy. For it is sinners only, and such
as have made themselves miserable by sin, that they can be exercised
about.
2. There are no excellencies of God's nature that are more expres-
sive of divine goodness, loveliness, and beauty than these are, — of
mercy, grace, long-suffering, and patience; and, therefore, there is
nothing that God so requireth our likeness unto him, in our confor-
mity unto his image, as in these, — namely, mercy, grace, and readi-
ness to forgive. And the contrary frame in any he doth of all things
most abhor: " They shall have judgment without mercy, who shewed
no mercy." And, therefore, it is certain that God will be glorified
in the manifestation of these properties of his nature.
3. These properties can be no otherwise exercised, and conse-
quently no otherwise known, but only in and by the pardon of
sin; which puts it beyond all question that there is forgiveness with
God. God will not lose the glory of these his excellencies: he will
be revealed in them, he will be known by them, he will be glorified
for them; which he could not be if there were not forgiveness with
liim. So that here comes in not only the truth but the necessity of
forgiveness also.
Ver.-i.] EVIDENCE OF FORGIVENESS WITH GOD. 487
Forgiveness manifested in the sending of the Son of God to die for sin— And
from the obligation that is on us to forgive one another.
XII. In the next place we shall proceed unto that evidence
which is the centre wherein all the lines of those foregoing do meet
and rest, — the fountain of all those streams of refreshment that
are in them, — that which animates and gives life and efficacy unto
them. This lies in God's sending of his Son. The considera-
tion hereof will leave no pretence or excuse unto unbelief in this
matter.
To make this evidence more clear and legible, as to what is in-
tended in it, we must consider, — First, What was the rise of this
sending we speak of. Secondly, Who it was that was sent. Thirdly,
How, or in what manner he was sent. Fourthly, Unto what end
and purpose.
First, The rise and spring of it is to be considered. It came forth
from the eternal mutual consent and counsel of the Father and the
Son: Zech. vi. 13, "The counsel of peace shall be between them
both." It is of Christ, the Branch, of whom he speaks. " He shall
build the temple of the Lord; and he shall bear the glory, and shall
sit and rule upon his throne ; and he shall be a priest upon his throne :
and the counsel of peace shall be between them both ;" — that is, be-
tween God the Father, who sends him, and himself. There lay the
counsel of peace-making between God and man, in due time accom-
plished by him who is " our peace," Eph. ii. 14: so he speaks, Pro v.
viii. 30, 31, " Then I was by him, as one brought up with him: and
I was daily his delight, rejoicing always before him; rejoicing in the
habitable part of his earth; and my delights were with the sons of
men." They are the words of the Wisdom, — that is, of the Son of
God. When was this done? "Then I was by him." Why, "be-
fore the mountains were settled, while as yet he had not made the
earth, nor the fields;" that is, before the creation of the world, or
from eternity, verses 25, 26. But how then could he "rejoice in the
habitable part of the earth?" and how could his " delights be with
the sons of men," seeing as yet they were not? I answer, It was the
counsel of peace towards them before mentioned, in the pursuit
whereof he was to be sent to converse amongst them on the earth.
He rejoiced in the fore-thoughts of his being sent to them, and the
work he had to do for them. Then, with his own consent and de-
lio-ht, was he "fore-ordained" unto his work, even "before the founda-
tion of the world," 1 Pet. i. 20, and received of the Father " the
promise of eternal life, even before the world began," Tit. i. 2 ; that
is, to be given unto sinners by way of forgiveness through his blood.
488 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
So is this whole counsel expressed, Ps. xl. 7, 8, — whence it is made
use of by the apostle, Heb. x. 5-7, — " Then said I, Lo, I come : in the
volume of the book it is written of me, I delight to do thy will, O
my God. Thy law is in the midst of my heart." There is the will of
the Father in this matter, and the law of its performance; and there
is the will of the Son in answer thereunto, and his delight in fulfil-
ling that law which was prescribed unto him.
Let us now consider to what purpose was this eternal counsel of
peace, this agreement of the Father and Son from eternity, about the
state and condition of mankind. If God would have left them all
to perish under the guilt of their sins, there had been no need at all
of any such thoughts, design, or counsel. God had given unto them
a law righteous and holy, which if they transgressed, he had
threatened them with eternal destruction. Under the rule, disposal,
and power of this law, he might have righteously left them to stand
or fall, according to the verdict and sentence thereof. But now he
assures us, he reveals unto us, that he had other thoughts in this
matter; that there were other counsels between the Father and the
Son concerning us ; and these such as the Son was delighted in the
prospect of his accomplishment of them. What can these thoughts
and counsels be, but about a way for their deliverance? which could
no otherwise be but by the forgiveness of sins; for whatever else
be done, yet if God mark iniquities, there is none can stand.
Hearken, therefore, poor sinner, and have hope. God is consulting
about thy deliverance and freedom. And what cannot the wisdom
and grace of the Father and Son effect and accomplish? And to
this end was the Son sent into the world ; which is the second thing
proposed to consideration.
Secondly, Whom did God send about this business? The Scrip-
ture lays great weight and emphasis on this consideration, faith must
do so also: John iii. 16, " God so loved the world, that he gave his
only-begotten Son;" so, 1 John iv. 9, " In this was manifested the
love of God towards us, because that God sent his only-begotten
Son into the world, that we might live through him/' And again,
verse 10, " Herein is love, not that we loved God, but that he loved
us, and sent his Son to be the propitiation for our sins." And who is
this that is thus sent, and called the only-begotten Son of God? Take
a double description of him, one out of the Old Testament and another
from the New; — the first from Isa. ix. 6, " Unto us a child is born,
unto us a son is given: and the government shall be upon his shoul-
der: and his name shall be called Wonderful, Counsellor, The mighty
God, The everlasting Father, The Prince of Peace;" the other from
Heb. i. 2, 3, " God hath spoken unto us by his Son, whom he hath
appointed heir of all things, by whom also he made the worlds; who
Yer.4.] evidence of forgiveness with god. 4S9
being the brightness of his glory, and the express image of his per-
son, and upholding all things by the word of his power, when he had
by himself purged our sins, sat down on the right hand of the Majesty
on high." This is he who was sent. In nature he was glorious, even
"over all, God blessed for ever;" — in answerableness unto the Father,
"the brightness of his glory, and the express image of his person,"
possessed of all the same essential properties with him, so that what
we find in him we may be assured of in the Father also ; for he that
hath seen him hath seen the Father, who is in him ; — in power om-
nipotent, for he made all things, and " upholding all things," with an
unspeakable facility, " by the word of his power;" — in office exalted
over all, sitting "on the right hand of the Majesty on high;" — in
name, " The mighty God, The everlasting Father : " so that whatever
he came about he will assuredly accomplish and fulfil ; for what
should hinder or let this mighty one from perfecting his design?
Now, this consideration raiseth our evidence to that height as to
give an unquestionable assurance in this matter. Here is a near and
a particular object for faith to be exercised about and to rest in.
Wherefore did this glorious Son of God come and tabernacle amongst
poor sinners? " We beheld the glory of the eternal Word, the glory of
the only-begotten of the Father, and he was made flesh (xa/ egxyvutrs),
and pitched his tabernacle amongst us," John i. 14. To what end?
It was no other but to work out and accomplish the eternal counsel
of peace towards sinners before mentioned ; to procure for them, and
to declare unto them, the forgiveness of sin. And what greater evi-
dence, what greater assurance can we have, that there is forgiveness
with God for us? He himself hath given it as a rule, that what is
done by giving an only-begotten or an only-beloved son gives
assured testimony of reality and sincerity in the thing that is con-
firmed by it. So he says unto Abraham, Gen. xxii. 12, " Now I
know that thou fearest God, seeing that thou hast not withheld thy
son, thine only son, from me." This way it may be known, or no
way. And they are blessed conclusions that faith may make from
this consideration: " Now I know that there is forgiveness with God,
seeing he hath not withheld his Son, his only Son, that he might
accomplish it." To this purpose the apostle teacheth us to reason,
Rom. viii. 32, " He that spared not his own Son, but delivered him
up for us all, how shall he not with him also freely give us all things?"
What farther can any soul desire? what ground remains for un-
belief to stand upon in this matter? Is there any thing more to be
done herein? It was to manifest that there is forgiveness with him,
and to make way for the exercise of it, that God sent his Son, that
the Son of God came into the world, as will afterwards more fully
appear.
490 an exposition upon psalsi cxxx. [Ver.4.
Thirdly, To this sending of the Son of God to this purpose, there
is evidence and security added from the manner wherein lie was
sent. How was this? Not in glory, not in power, — not in an open
discovery of his eternal power and Godhead. Had it been so, we
might have thought that he had come merely to manifest and glorify
himself in the world; and this he might have done without thoughts
of mercy or pardon towards us. But he came quite in another man-
ner: he was seen in the "likeness of sinful flesh/' Rom. viii. 3; in
" the form of a servant," Phil. ii. 7; being " made of a woman, made
under the law," Gal. iv. 4. What he endured, suffered, underwent
in that state and condition, is in some measure known unto us alL
All this could not be merely and firstly for himself. All that he ex-
pected at the close of it was, to.be " glorified with that glory which he
had with the Father before the world was," John xvii. 5. It must,
then, be for our sakes. And for what? To save and deliver us from
that condition of wrath at present, and future expectation of venge-
ance, which we had cast ourselves into by sin; that is, to procure
for us the forgiveness of sin. Had not God designed pardon for sin,
he would never have sent his Son in this manner to testify it ; and
he did it because it could no other way be brought about, as hath
been declared. Do we doubt whether there be forgiveness with God
or no? or whether we shall obtain it if we address ourselves unto him
for to be made partakers of it? Consider the condition of his Son
in the world, — review his afflictions, poverty, temptation^ sorrows,
sufferings, — then ask our souls, " To what end was all this?" And if
we can find any other design in it, any other reason, cause, or neces-
sity of it, but only and merely to testify and declare that there is
forgiveness with God, and to purchase and procure the communica-
tion of it unto us, let us abide in and perish under our fears. But
if this be so, we have sufficient warranty to assure our souls in the
expectation of it.
Fourthly, Besides all this, there ensues upon what went before,
that great and wonderful issue in the death of the Son of God. This
thing was great and marvellous, and we may a little inquire into
what it was that was designed therein. And hereof the Scripture
gives us a full account; as, —
1. That he died to make atonement for sin, or " reconciliation for
iniquity," Dan. ix. 24. He "gave his life a ransom for the sins of
many," Matt. xx. 28 ; 1 Tim. ii. 6. He was in it " made sin," that
others " might be made the righteousness of God in him," 2 Cor. v. 21;
Rom. viii. 3. Therein he " bare our sins in his own body on the tree,"
1 Pet. ii. 24. This was the state of this matter : — Notwithstanding
all the love, grace, and condescension before mentioned, yet our sins
were of that nature, and so directly opposite unto the justice and
Ver. 4.] EVIDENCE OF FORGIVENESS WITH GOD. 401
holiness of God, that unless atonement were made and a price of re-
demption paid, there could be no pardon, no forgiveness obtained.
This, therefore, he UDdertook to do, and that by the sacrifice of him-
self; answering all that was prefigured by and represented in the
sacrifices of old, as the apostle largely declares, Heb. x. 5-10. And
herein is the forgiveness that is in God copied out and exemplified so
dearly and evidently, that he that cannot read it will be cursed unto
eternity. Yea, and let him be accursed ; for what can be more re-
quired to justify God in his eternal destruction? He that will not
believe his grace, as testified and exemplified in the blood of his Son,
let him perish without remedy. Yea, but, —
2. The curse and sentence of the law lies on record against sin-
ners. It puts in its demands against our acquittance, and lays an obli-
gation upon us unto punishment: and God will not reject nor destroy
his law ; unless it be answered, there is no acceptance for sinners.
This, therefore, in the next place, his death was designed unto. As
he satisfied and made atonement by it unto justice (that was the
fountain, spring, and cause of the law), so he fulfilled and answered
the demands of the lav/ as it was an effect of the justice of God: so
Rom. viii. 1-4. He suffered " in the likeness of sinful flesh, that the
righteousness of the law might be fulfilled" and answered. He
answered " the curse of the law" when he was " made a curse for
us/' GaL iii. 13 ; and so became, as to the obedience of the law, " the
end oi the law for righteousness unto them that do believe,'' Rom.
x 3, 4. And as to the penalty that it threatened, he bore it, re-
moved it, and took it out of the way. So hath he made way for for-
giveness through the very heart of the law ; it hath not one word to
speak against the pardon of them that do believe. But, —
3. Sinners are under the power oj Satan. He lays a claim unto
them; and by what means shall they be rescued from his interest and
dominion? This also his death was designed to accomplish: for as
he was " manifested to destroy the works of the devil," 1 John iii. 8,
so " through death he destroyed him that had the power of death,"
Heb. ii. 14;— that is, to despoil him of his power, to destroy his do-
minion, to take away his plea unto sinners that believe ; as we have
at large elsewhere declared.
And by all these things, with many other concernments of his
death that might be instanced in, we are abundantly secured of the
forgiveness that is with God, and of his willingness that we should
be made partakers thereof.
Fifthly, Is this all? Did his work cease in his death? Did he no
niore for the securing of the forgiveness of sins unto us, but only that
he died for them? Yes; he lives also after death, for the same end
and purpose. This Son of God, in that nature which he assumed to
492 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
expiate sin by death, lives again after death, to secure unto us and to
complete the forgiveness of sins. And this he doth two ways: —
1. Being raised from that death which he underwent, to make
atonement for sin, by the power and good will of God, he evidenceth
and testifieth unto us that he hath fully performed the work he
undertook, and that in our behalf, and for us, he hath received a
discharge. Had he not answered the guilt of sin by his death, he
had never been raised from it.
2. He lives after death a mediatory life, to make intercession
for us, that we may receive the forgiveness of sin, as also himself to
give it out unto us; which things are frequently made use of to
encourage the souls of men to believe, and therefore shall not at
present be farther insisted on.
Thus, then, stands this matter: — That mercy might have a way to
exercise itself in forgiveness, with a consistency unto the honour of
the righteousness and law of God, was the Son of God so sent, for the
ends and purposes mentioned. Now, herein consisteth the greatest
work that God did ever perform, or ever will. It was the most emi-
nent product of infinite wisdom, goodness, grace, and power; and
herein do all the excellencies of God shine forth more gloriously
than in all the works of his hands. Let us, then, wisely ponder and
consider this matter ; let us bring our own souls, with their objec-
tions, unto this evidence, and see what exception we have to lay
against it. I know nothing will satisfy unbelief. The design of it is,
to make the soul find that to be so hereafter which it would per-
suade it of here, — namely, that there is no forgiveness in God. And
Satan, who makes use of this engine, knows full well that there is
none for them who believe there is none, or rather will not believe
that there is any ; for it will, at the last day, be unto men according
unto their faith or unbelief. He that believeth aright, and he that
believeth not that forgiveness is with God, as to their own parti-
culars, shall neither of them be deceived. But what is it that can
be reasonably excepted against this evidence, this foundation of our
faith in this matter? God hath not sent his Son in vain; which yet
he must have done, as we have showed, had he not designed to
manifest and exercise forgiveness towards sinners. Wherefore, to
confirm our faith from hence, let us make a little search into these
tilings in some particular inquiries : —
1. Seeing the Son of God died in that way and manner that he
did, according to the determinate counsel and will of God, wherefore
did he do so, and what aimed he at therein?
Arts. It is plain that he died for our sins, Rom iv. 25; that is,
"to make reconciliation for the sins of the people," Heb. ii. 17, 18.
This Moses and the prophets, this the whole Scripture, testifieth
Ver.4] EVIDENCE OF FORGIVENESS WITH GOD. 493
unto. And without a supposal of it, not one word of it can be aright
believed; nor can we yield any due obedience unto God without it.
2. What, then, did God do unto him? What was in transaction
between God as the Judge of ah, and him that was the Mediator of
the church?
Ans. God indeed " laid on him the iniquity of us all," Isa. liii. 6, —
all the sins of all the elect; yea, he made him " a curse for us," GaL
iii. 13 ; and making him a " sin-offering," or " an offering for sin," he
" condemned sin in the flesh," Rom. viii. 3, 2 Cor. v. 21 : so that all
that which the justice or law of God had to require about the punish-
ment due unto sin was all laid and executed on him.
3. What, then, did Christ do in his death? What did he aim at
and design? what was his intention in submitting unto and under-
going the will of God in these things?
Ans. " He bare our sins in his own body on the tree," 1 Pet.
ii. 24 ; " he took our sins upon him," undertook to answer for them,
to pay our debts, to make an end of the difference about them be-
tween God and sinners, Dan. ix. 24. His aim undoubtedly was, by
all that he underwent and suffered, so to make atonement for sin as
that no more could on that account be expected.
4. Had God any more to require of sinners on the account of sin,
that his justice might be satisfied, his holiness vindicated, his glory
exalted, his honour be repaired, than what he charged on Christ?
Did he lay somewhat of the penalty due to sin on him, execute some
part of the curse of the law against him, and yet reserve some wrath
for sinners themselves?
Ans. No, doubtless. He came to do the whole will of God, Heb.
x. 7, 9 ; and God spared him not any thing that in his holy will he
had appointed to be done unto sin, Rom. viii. 32. He would never
have so dealt with his Son, to have made a half- work of it ; nor is
the work of making satisfaction for sin such as that any, the least
part of it, should ever be undertaken by another. Nothing is more
injurious or blasphemous against God and Christ than the foolish
imagination among the Papists of works satisfactory for the punish-
ment due to sin or any part of it ; as also is their purgatory pains to
expiate any remaining guilt after this life. This work of making
satisfaction for sin is such as no creature in heaven or earth can put
forth a hand unto. It was wholly committed to the Son of God,
who alone was able to undertake it, and who hath perfectly accom-
plished it; so that God now says, " ' Fury is not in me/ He that
will lay hold on my strength that he may have peace, he shall have
peace," Isa. xxvii. 4, 5.
5. What, then, became of the Lord Christ in his undertaking ?
Did he go through with it? or did he faint under it? Did he only
494 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
testify his love, and show his good will for our deliverance ? or did
he also effectually pursue it, and not faint, until he had made a way
for the exercise of forgiveness?
Ans. It was not possible that he should be detained by " the pains
of death," Acts' ii. 24. He knew beforehand that he should be
carried through his work, that he should not be forsaken in it, nor
faint under it, Isa. 1. 5-9. And God hath given this unquestionable
evidence of his discharge of the debt of sin to the utmost, in that he
was acquitted from the whole account when he was raised from the
dead ; for he that is given up to prison, upon the sentence of the
law, for the debt of sin, shall not be freed until he have paid the ut-
most farthing. This, therefore, he manifested himself to have done,
by his resurrection from the dead.
6. What, then, is now become of him ? where is he, and what doth
he? Hath he so done his work and laid it aside, or doth he still
continue to carry it on until it be brought unto its perfection?
Ans. It is true, he was dead, but he is alive, and lives for ever;
and hath told us that " because he liveth we shall live also," and
that because this is the end of his mediatory life in heaven : " He
ever liveth to make intercession for us," Heb. vii. 25-27; and to
this end, that the forgiveness of sin, which he hath procured for us,
may be communicated unto us, that we might be partakers of it, and
live for ever.
What ground is left of questioning the truth in hand? What link
of this chain can unbelief break in or upon ? If men resolve, not-
withstanding all this evidence and assurance that is tendered unto
them thereof, that they will not yet believe that there is forgiveness
with God, or will not be encouraged to attempt the securing of it
unto themselves, or also despise it as a thing not worth the looking
after; it is enough for them that declare it, that preach these things,
that they are a sweet savour unto God in them that perish as well
as in them that are saved. And I bless God that I have had this
opportunity to bear testimony to the grace of God in Christ ; which
if it be not received, it is because " the god of this world hath blinded
the eyes of men, that the light of the gospel of the glory of God
should not shine into their minds.''' But Christ will be glorified in
them that believe on these principles and foundations.
XIII. Another evidence of the same truth may be taken from
hence, that God requires forgiveness in us, that we should forgive
one another; and therefore, doubtless, there is forgiveness with him
for us. The sense of this consideration unto our present purpose will
be manifest in the ensuing observations: —
First, It is certain that God hath required this of us. The testimo-
nies hereof are many and known, so that they need not particularly •
Yen 4] EVIDENCE OF FORGIVENESS WITH GOD. 495
to be repeated or insisted on : see Luke xvii. 3, 4 ; Eph. iv. 32 ; Mati.
xviii. 23, unto the end. Only, there are some things that put a sin-
gular emphasis upon this command, manifesting the great import-
ance of this duty in us, which may be marked ; as, —
1. That our Saviour requires us to carry a sense of our integrity
and sincerity in the discharge of this duty along with us in our ad-
dresses unto God in prayer. Hence, he teacheth and enjoins us to
pray or plead for the forgiveness of our debts to God (that is, our
sins or trespasses against him, which make us debtors to his law and
justice), even " as we forgive them that so trespass against us" as
to stand in need of our forgiveness, Matt. vi. 1 2. Many are ready
to devour such as are not satisfied that the words of that rule of
prayer which he hath prescribed unto us are to be precisely read or
repeated every day. I wish they would as needfully mind that pre-
scription which is given us herein for that frame of heart and spirit
which ought to be in all our supplications ; it might possibly abate
of their wrath in that and other things. But here is a rule for all
prayer, as all acknowledge ; as also of the things that are requisite
to make it acceptable. This, in particular, is required, that before
the Searcher of all hearts, and in our addresses unto him, in our
greatest concernments, we profess our sincerity in the discharge of
this duty ^nd do put our obtaining of what we desire upon that
issue. This is a great crown that is put upon the head of this duty,
that which makes it very eminent, and evidenceth the great con-
cern of the glory of God and our own souls therein.
2. We may observe, that no other duty whatever is expressly
placed in the same series, order, or rank with it; which makes it
evident that it is singled out to be professed as a token and pledge
of our sincerity in all other parts of our obedience unto God. It is
by Christ himself made the instance for the trial of our sincerity in
our universal obedience ; which gives no small honour unto it. The
apostle puts great weight on the fifth commandment, " Honour thy
father and mother •" because it " is the first commandment with pro-
mise," Eph. vi. 2. All the commandments, indeed, had a promise,
"Do this, and live," — life was promised to the observance of them all ;
but this is the first that had a peculiar promise annexed unto it, and
accompanying of it. And it was such a promise as had a peculiar
foundation through God's ordinance in the thing itself. It is, that
the parents should prolong the lives of their children that were
obedient. T£ FO"tt£, Exod. xx. 1 2,—" They shall prolong thy days ;"
that is, by praying for their prosperity, blessing them in the name
of God, and directing them in those ways of obedience whereby they
might live and possess the land. And this promise is now trans-
lated from the covenant of Canaan h<o the covenant of grace ; thp
49 G AN EXPOSITION UPON PSALM CXXX [Ver.4.
"blessing of parents going far towards the interesting tlieir children
in the promise thereof, and so prolonging their days unto eternity,
though their days in this world should be of little continuance. So
it is said of our Saviour that " he should see his seed, and prolong
his days," Isa. liil 10 ; which hath carried over that word, and that
which is signified by it, unto eternal things. But this by the way.
As the singular promise made to that command renders it singular,
so doth this especial instancing in this duty in our prayer render it
also ; for though, as all the commandments had a promise, so we are
to carry a testimony with us of our sincerity in universal obedience
in our addresses unto God, yet the singling out of this instance ren-
ders it exceeding remarkable, and shows what a value God puts
upon it, and how well he is pleased with it.
o. That God requires this forgiveness in us upon the account of
the forgiveness we receive from him; which is to put the greatest
obligation upon us unto it that we are capable of, and to give the
strongest and most powerful motive possible unto its performance.
See Eph. iv. 32.
4. That this duty is more directly and expressly required in the
New Testament than in the Old. Required then it was, but not so
openly, so plainly, so expressly as now. Hence we find a different
frame of spirit between them under that dispensation and those
under that of the New Testament. There are found amongst them
some such reflections upon their enemies, their oppressors, persecu-
tors, and the like, as although they were warranted by some actings
of the Spirit of God in them, yet, being suited unto the dispensation
they were under, do no way become us now, who, by Jesus Christ,
receive " grace for grace." So Zechariah, when he died, cried, " The
Lord look upon, and require ;" but Stephen, dying in the same cause
and manner, said, " Lord, lay not this sin to their charge." Elijah
called for fire from heaven; but our Saviour reproves the least in-
clination in his disciples to imitate him therein. And the reason
of this difference is, because forgiveness in God is under the New
Testament far more clearly (especially in the nature and cause of it)
discovered in the gospel, which hath brought life and immortality
to light, than it was under the law ; for all our obedience, both in
matter and manner, is to be suited unto the discoveries and revela-
tion of God unto us.
5. This forgiveness of others is made an express condition of our
obtaining pardon and forgiveness from God, Matt. vi. 14, 15; and
the nature hereof is expressly declared, chap, xviii. 23-35. Such
evangelical conditions we have not many. I confess they have no
causal influence into the accomplishment of the promise; but the
non-performance of them is a sufficient bar against our pretending
Yer.4.] EVIDENCE OF FORGIVENESS WITH GOD. 497
to the promise, a sufficient evidence that we have no pleadable in-
terest in it. Our forgiving of others will not procure forgiveness for
ourselves; but our not forgiving of others proves that we ourselves
are not forgiven. And all these things do show what weight God
himself lays on this duty.
Secondly, Observe that this duty is such as that there is nothing
more comely, useful, or honourable unto, or 'praiseworthy in, any,
than a due performance of it. To be morose, implacable, inexor-
able, revengeful, is one of the greatest degeneracies of human na-
ture. And no men are commonly, even in this world, more branded
with real infamy and dishonour, amongst wise and good men, than
those who are of such a frame, and do act accordingly. To remem-
ber injuries, to retain a sense of wrongs, to watch for opportunities
of revenge, to hate and be maliciously perverse, is to represent the
image of the devil unto the world in its proper colours ; he is the
great enemy and self-avenger. On the other side, no grace, no vir-
tue, no duty, no ornament of the mind or conversation of man, is in
itself so lovely, so comely, so praiseworthy, or so useful unto man-
kind, as are meekness, readiness to forgive, and pardon. This is
that principally which renders a man a good man, for whom one
would even dare to die. And I am sorrv to add that this grace or
duty is recommended by its rarity. It is little found amongst the
children of men. The consideration of the defect of men here-
in, as in those other fundamental duties of the gospel, — in self-
denial, readiness for the cross, and forsaking the world, — is an evi-
dence, if not of how little sincerity there is in the world, yet at
least it is of how little growing and thriving there is amongst pro-
fessors.
Thirdly, That there is no grace, virtue, or perfection in any man,
but what is as an emanation from the divine goodness and bounty,
so expressive of some divine excellencies or perfection, — somewhat
that is in God, in a way and manner infinitely more excellent. We
were created in the image of God. Whatever was good or comely
in us was a part of that image; especially the ornaments of our
minds, the perfections of our souls. These things had in them a re-
semblance of, and a correspondency unto, some excellencies in God,
whereunto, by the way of analogy, they may be reduced. This
being, for the most part, lost by sin, a shadow of it only remaining
in the faculties of our souls and that dominion over the creatures
which is permitted unto men in the patience of God, the recovery
that we have by grace is nothing but an initial renovation of the
image of God in us, Eph. iv. 24. It is the implanting upon our
natures those graces which may render us again like unto him
And nothing is grace or virtue but what so answer? to somewhat in
vol. vi. " 32
498 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
God. So, then, whatever is in us of this kind is in God absolutely,
perfectly, in a way and manner infinitely more excellent.
Let us now, therefore, put these things together : — God requires of
us that there should be forgiveness in us for those that do offend us,
forgiveness without limitation and bounds. The grace hereof he be-
stoweth on his saints, sets a high price upon it, and manifests many
ways that he accounts it among the most excellent of our endow-
ments, one of the most lovely and praiseworthy qualifications of any
person. What, then, shall we now say? Is there forgiveness with
him or no? " He that planted the ear, shall he not hear? he
that formed -the eye, shall he not see?" He that thus prescribes
forgiveness to us, that bestows the grace of it upon us, is there not
forgiveness with him ? It is all one as to say, " Though we are good,
yet God is not; though we are benign and bountiful, yet he is not."
He that finds this grace wrought in him in any measure, and yet
fears that he shall not find it in God for himself, cloth therein and
so far prefer himself above God ; which is the natural effect of cursed
unbelief.
But the truth is, were there not forgiveness with God, forgive-
ness in man would be no virtue, with all those qualities that incline
thereto, — such are meekness, pity, patience, compassion, and the like ;
which what were it but to set loose human nature to rage and mad-
ness? For as every truth consists in its answerableness to the
prime and eternal Verity, so virtue consists not absolutely nor pri-
marily in a conformity to a rule of command, but in a correspond-
ency unto the first absolute perfect Being and its perfections.
Properties of forgiveness — The greatness and freedom of it.
The arguments and demonstrations foregoing have, we hope, un-
deniably evinced the great truth we have insisted on ; which is the
life and soul of all our hope, profession, religion, and worship. The
end of all this discourse is to lay a firm foundation for faith to rest
upon in its addresses unto God for the forgiveness of sins, as also to
give encouragements unto all sorts of persons so to do. This end
remains now to be explained and pressed ; which work yet before
we directly close withal, two things are farther to be premised.
And the first is, to propose some of those adjuncts of, and consider-
ations about, this forgiveness, as may both encourage and necessi-
tate us to seek out after it ; and to mix the testimonies given unto it
and the promises of it with faith, unto our benefit and advantage.
Vcr.4.] PROPERTIES OF DIVINE FORGIVENESS. 499
The other is, to show how needful all this endeavour is, upon the ac-
count of that great unbelief which is in the most in this matter. As
to the first of these, then, we may consider, —
First, That this forgiveness that is with God is such as becomes
him; such as is suitable to his greatness, goodness, and all other ex-
cellencies of his nature ; such as that therein he will be known to be
God. What he says concerning some of the works of his providence,
" Be still, and know that I am God," may be much more said con-
cerning tins great effect of his grace. Still your souls, and know
that he is God. It is not like that narrow, difficult, halving, and
manacled forgiveness that is found amongst men, when any such
thing is found amongst them ; but it is full, free, boundless, bottom-
less, absolute, such as becomes his nature and excellencies. It is, in
a word, forgiveness that is with God, and by the exercise whereof he
will be known so to be. And hence, —
1. God himself doth really separate and distinguish his for-
giveness from any thing that our thoughts and imaginations can
reach unto; and that because it is his, and like himself. It is an ob-
ject for faith alone, which can rest in that which it cannot compre-
hend. It is never safer than wThen it is, as it were, overwhelmed
with infiniteness. But set mere rational thoughts or the imagina-
tions of our minds at work about such things, and they fall incon-
ceivably short of them. They can neither conceive of them aright
nor use them unto their proper end and purpose. Were not for-
giveness in God somewhat beyond what men could imagine, no flesh
could be saved. This himself expresseth: Isa. lv. 7-9, "Let the
wicked forsake his way, and the unrighteous man his thoughts: and
let him return unto the Lord, and he will have mercy upon him ;
and to our God, for he will abundantly pardon. For my thoughts
are not your thoughts, neither are your ways my ways, saith the
Lord. For as the heavens are higher than the earth, so are my
ways higher than your ways, and my thoughts than your thoughts."
They are, as is plain in the context, thoughts of forgiveness and ways
of pardon whereof he speaks. These our apprehensions come short
of; we know little or nothing of the infinite largeness of his heart in
this matter. He that he speaks of is 1^1, " an impiously wicked man,''
and D.? V***, "a man of deceit and perverse wickedness;" he whose
design and course is nothing but a lie, sin, and iniquity ; such a one
as we would have little or no hopes of, — that we would scarce think
it worth our while to deal withal about, — a hopeless conversion ; or
can scarce find in our hearts to pray for him, but are ready to give
him up as one profligate and desperate. But let him turn to the
Lord, and he shall obtain forgiveness. But how can this be? is it
possible there should be mercy for such a one? Yes; for the Lord
500 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
TOD? na^_} " will multiply to pardon/' He hath forgiveness with
him to outdo all the multiplied sins of any that turn unto him and
seek for it. But this is very hard, very difficult for us to appre-
hend. This is not the way and manner of men. We deal not thus
with profligate offenders against us. " True," saith God ; " but c your
ways are not my ways/ I do not act in this matter like unto you,
nor as you are accustomed to do." How then shall we apprehend
it? how shall we conceive of it? " You can never do it by your reason
or imaginations ; ' for as the heavens are above the earth, so are my
thoughts/ in this matter, ' above your thoughts/ " This is an ex-
pression to set out the largest and most inconceivable distance that
may be. The creation will afford no more significant expression or
representation of it. The heavens are inconceivably distant from
the earth, and inconceivably glorious above it. So are the thoughts
of God : they are not only distant from ours, but have a glory in
them also that we cannot rise up unto. For the most part, when
we come to deal with God about forgiveness, we hang in every brier
of disputing, quarrelsome unbelief. This or that circumstance or
aggravation, this or that unparalleled particular, bereaves us of our
confidence. Want of a due consideration of him with whom we have
to do, measuring him by that line of our own imaginations, bring-
ing him down unto our thoughts and our ways, is the cause of all
our disquietments. Because we find it hard to forgive our pence,
we think he cannot forgive talents. But he hath provided to obviate
such thoughts in us : Hos. xi. 9, " I will not execute the fierceness
of mine anger, I will not return to destroy Ephraim : for I AM God,
and not man." Our satisfaction in this matter is to be taken from
his nature. Were he a man, or as the sons of men, it were impossible
that, upon such and so many provocations, he should turn away from
the fierceness of his anger. But he is God. This gives an infinite-
ness and an inconceivable boundlessness to the forgiveness that is
with him, and exalts it above all our thoughts and ways. This is to
be lamented, — presumption, which turns God into an idol, ascribes
unto that idol a greater largeness in forgiveness than faith is able to
rise up unto when it deals with him as a God of infinite excellencies
and perfections. The reasons of it, I confess, are obvious. But this
is certain, no presumption can falsely imagine that forgiveness to
itself from the idol of its heart, as faith may in the way of God find
in him and obtain from him; for, —
2. God engageth his infinite excellencies to demonstrate the
greatness and boundlessness of his forgiveness. He proposeth them
unto our consideration to convince us that we shall find pardon
with him suitable and answerable unto them. See Isa. xl. 27-31,
'• Why say est thou, O Jacob, and speakest, O Israel, My way is hid
Ver. 4. j PROPERTIES OF DIVINE FORGIVENESS. 501
from the Lord, and my judgment is passed over from my God?
Hast thou not known? hast thou not heard, that the everlasting
God, the Lord, the Creator of the ends of the earth, fainteth not,
neither is weary? there is no searching of his understanding. He
giveth power to the faint; and to them that have no might he in-
creaseth strength. Even the youths shall faint and be weary, and
the young men shall utterly fall : but they that wait upon the Lord
shall renew their strength ; they shall mount up with wings as
eagles ; they shall run, and not be weary ; and they shall walk, and not
faint/' The matter in question is, whether acceptance with God,
which is only by forgiveness, is to be obtained or no. This, sinful
Jacob either despairs of, or at least desponds about. But saith
God, " My thoughts are not as your thoughts" in this matter. And
what course doth he take to convince them of their mistake therein?
what argument doth he make use of to free them from their unbe-
lief, and to rebuke their fears ? Plainly, he calls them to the consi-
deration of himself, both who and what he is with whom they had
to do, that they might expect acceptance and forgiveness such as
did become him. Minding them of his power, his immensity, his
infinite wisdom, his unchangeableness, all the excellencies and pro-
perties of his nature, he demands of them whether they have not
just ground to expect forgiveness and grace above all their thoughts
and apprehensions, because answering the infinite largeness of his
heart, from whence it doth proceed.
And Moses manageth this plea for the forgiveness of that people
under a high provocation, and a most severe threatening of their
destruction thereon, Numb. xiv. 17, 18. He pleads for pardon in
such a way and manner as may answer the great and glorious pro-
perties of the nature of God, and which would manifest an infinite-
ness of power and all-sufficiency to be in him.
This, I say, is an encouragement in general unto believers. We
have, as 1 hope, upon unquestionable grounds, evinced that there is
forgiveness with God ; which is the hinge on which turneth the issue
of our eternal condition. Now this is like himself; such as becomes
him; that answers the infinite perfections of his nature; that is
exercised and given forth by him as God. We are apt to narrow
and straiten it by our unbelief, and to render it unbecoming of him.
He less dishonours God (or as little), who, being wholly under the
power of the law, believes that there is no forgiveness with him,
none to be obtained from him, or doth not believe it that so it is,
or is so to be obtained, — for which he hath the voice and sentence of
the law to countenance him, — than those who, being convinced of the
principles and grounds of it before mentioned, and of the truth of
the testimony given unto it, do yet, by straitening and narrowing
502 AN EXPOSITION UPON PSALM cxxx. [Ver.4
of it, render it unworthy of him whose excellencies are all infinite,
and whose ways on that account are incomprehensible. If, then, we
resolve to treat with God about this matter (which is the business
now in hand), let us do it as it becomes his greatness; that is, indeed,
as the wants of our souls do require. Let us not entangle our own
spirits by limiting his grace. The father of the child possessed with
a devil, being in a great agony when he came to our Saviour, cries
out, " If thou canst do any thing, have compassion on us, and help
us," Mark ix. 22. He would fain be delivered, but the matter was
so great that he questioned whether the Lord Christ had either
compassion or power enough for his relief. And what did he ob-
tain hereby? Nothing but the retarding of the cure of his child for
a season ; for our Saviour holds him off until he had instructed
him in this matter. Saith he, verse 23, " If thou canst believe, all
things are possible to him that believeth;" — a Mistake not; if thy
child be not cured, it is not for want of power or pity in me, but of
faith in thee. My power is such as renders all things possible, so
that they be believed." So it is with many who would desirously
be made partakers of forgiveness. If it be possible, they would be
pardoned ; but they do not see it possible. Why, where is the de-
fect? God hath no pardon for them, or such as they are ; and so it
may be they come finally short of pardon. What ! because God
cannot pardon them? — it is not possible with him? Not at all ; but
because they cannot, they will not believe, that the forgiveness that
is with him is such as that it would answer all the wants of their
souls, because it answers the infinite largeness of his heart. And if
this doth not wholly deprive them of pardon, yet it greatly retards
their peace and comfort. God doth not take it well to be limited
by us in any thing, least of all in his grace. This he calls a tempt-
ing of him, a provoking temptation: Ps. lxxviii. 41, "They turned
back and tempted God, and limited the Holy One of Israel." This
he could not bear with. If there be any pardon with God, it is
such as becomes him to give. When he pardons, he will " abundantly
pardon." Go with your half-forgiveness, limited, conditional pardons,
with reserves and limitations, unto the sons of men ; it may be it
may become them, it is like themselves; — that of God is absolute
and perfect, before which our sins are as a cloud before the east
wind and the rising sun. Hence he is said to do this work with his
whole heart and his whole soul, xaP'Ksgdttl> " freely," bountifully,
largely to indulge and forgive unto us our sins, and " to cast them
into the depths of the sea," Micah vii. 19, into a bottomless ocean,
—an emblem of infinite mercy. Remember this, poor souls, when you
are to deal with God in this matter: " All things are possible unto
them that do believe."
Ver.4.] PROPERTIES OF DIVINE FORGIVENESS. 503
Secondly, This forgiveness is in or with God, not only so as that
we may apply ourselves unto it if we will, for which he will not be
offended with us, but so also as that he hath placed his great glory
in the declaration and communication of it; nor can we honour
him more than by coming to him to be made partakers of it, and
so to receive it from him. For the most part, we are, as it were,
ready rather to steal forgiveness from God, than to receive from
him as one that gives it freely and largely. We take it up and lay
it down as though we would be glad to have it, so God did not, as
it were, see us take it ; for we are afraid he is not wiling we should
have it indeed. We would steal this fire from heaven, and have a
share in God's treasures and riches almost without his consent : at
least, we think that we have it from him " eegre," with much diffi-
culty ; that it is rarely given, and scarcely obtained ; that he gives it
out sxw* uHovr! ys Su^w, with a kind of unwilling willingness, —
as wc sometimes give alms without cheerfulness; and that he loseth
so much by us as he giveth out in pardon. We are apt to think that
we are very willing to have forgiveness, but that God is unwilling
to bestow it, and that because he seems to be a loser by it, and to
forego the glory of inflicting punishment for our sins ; which of all
things we suppose he is most loath to part withal. And this is the
very nature of unbelief. But indeed things are quite otherwise.
He hath in this matter, through the Lord Christ, ordered all things
in his dealings with sinners, rt to the praise of the glory of his
grace," Eph. L 6. His design in the whole mystery of the gospel is
to make his grace glorious, or to exalt pardoning mercy. The great
fruit and product of his grace is forgiveness of sinners. This God
will render himself glorious in and by. All the praise, glory, and
worship that he designs from any in this world is to redound unto
him by the way of this grace, as we have proved at large before.
For this cause spared he the world when sin first entered into it;
for this cause did he provide a new covenant when the old was be-
come unprofitable; for this cause did he send his Son into the
world. This hath he testified by all the evidences insisted on.
Would he have lost the praise of his grace, nothing hereof would
have been done or brought about.
We can, then, no way so eminently bring or ascribe glory unto
God as by our receiving forgiveness from him, he being willing
thereunto upon the account of its tendency unto his own glory, in
that way which he hath peculiarly fixed on for its manifestation.
Hence the apostle exhorts us to " come boldly unto the throne of
grace," Heb. iv. 16; that is, with the confidence of faith, as he ex-
pounds " boldness," chap. x. 19-22. We come about a business
wherewith he is well pleased; such as he delights in the doing of,
504 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
as he expresseth himself, Zeph. iii. 1 7, " The Lord thy God in the
midst of thee is mighty ; he will save, he will rejoice over thee with
joy; he will rest in his love, he will joy over thee with singing/'
This is the way of God's pardoning; he doth it in a rejoicing, trium-
phant manner, satisfying abundantly his own holy soul therein, and
resting in his love. We have, then, abundant encouragement to
draw nigh to the throne of grace, to be made partakers of what God
is so willing to give out unto us.
And to this end serves also the oath of God, before insisted on,
— namely, to root out all the secret reserves of unbelief concerning
God's unwillingness to give mercy, grace, and pardon unto sinners.
See Heb. vi. 17, 18, where it is expressed. Therefore, the tendency
of our former argument is, not merely to prove that there is forgive-
ness with God, which we may believe and not be mistaken, but
which we ought to believe ; it is our duty so to do. We think it
our duty to pray, to hear the word, to give alms, to love the breth-
ren, and to abstain from sin ; and if we fail in any of these, we find
the guilt of them reflected upon our conscience, unto our disquiet-
ment: but we scarce think it our duty to believe the forgiveness
of our sins. It is well, it may be, we think, with them that can do
it; but we think it not their fault who do not. Such persons may
be pitied, but, as we suppose, not justly blamed, no, not by God
himself. Whose conscience almost is burdened with this as a sin,
that he doth not, as he ought, believe the forgiveness of his sins?
And this is merely because men judge it not their duty so to do;
for a non-performance of a duty, apprehended to be such, will re-
flect on the conscience a sense of the guilt of sin. But now what
can be required to make any thing a duty unto us that is wanting
in this matter? for, —
1. There is forgiveness with God, and this manifested, revealed,
declared. This manifestation of it is that which makes it the object
of our faith. We believe things to be in God and with him, not
merely and formally because they are so, but because he hath mani-
fested and revealed them so to be, 1 John i. 2. What he so declares
it is our duty to believe, or we frustrate the end of his revelation.
2. We are expressly commanded to believe, and that upon the
highest promises and under the greatest penalties. This command
is that which makes believing formally a duty. Faith is a grace, as
it is freely wrought in us by the Holy Ghost ; the root of all obe-
dience and duties, as it is radically fixed in the heart ; but as it is
commanded, it is a duty. And these commands, you know, are seve-
ral ways expressed, by invitations, exhortations, propositions; which
all have in them the nature of commands, which take up a great
part of the books of the New Testament.
Ver. 4.] FORGIVENESS BELIEVED BY FEW. 505
3. It is a duty, as we have showed, of the greatest concernment
unto the glory of God.
4. Of the greatest importance unto our souls here and hereafter.
And these things were necessary to be added, to bottom our ensuing
exhortations upon.
Evidences that most men do not believe forgiveness.
That which should now ensue is the peculiar improvement of this
truth, all along aimed at, — namely, to give exhortations and en-
couragements unto believing; but I can take few steps in this
work, wherein methinks I do not hear some saying, " Surely all this is
needless. Who is there that doth not believe all that you go about
to prove ? and so these pains are spent to little or no purpose." I
shall, therefore, before I persuade any unto it, endeavour to show
that they do it not already. Many, I say, the most of men who live
under the dispensation of the gospel, do wofully deceive their own
souls in this matter. They do not believe what they profess them-
selves to believe, and what they think they believe. Men talk of
" fundamental errors;" this is to me the most fundamental error that
any can fall into, and the most pernicious. It is made up of these
two parts: — 1. They do not indeed believe forgiveness. 2. They sup-
pose they do believe it, which keeps them from seeking after the only
remedy. Both these mistakes are in the foundation, and do ruin
the souls of them that live and die in them. I shall, then, by a brief
inquiry, put this matter to a trial. By some plain rules and princi-
ples may this important question, whether we do indeed believe
forgiveness or no, be answered and decided. But to the resolution
intended, I shall premise two observations : —
1. Men in this case are very apt to deceive themselves. Self-love,
vain hopes, liking of lust, common false principles, sloth, unwilling-
ness unto self-examination, reputation with the world, and it may
be in the church, all vigorously concur unto men's self-deceivings in
this matter. It is no easy thing for a soul to break through all
these, and all self-reasonings that rise from them, to come unto a
clear judgment of its own acting in dealing with God about forgive-
ness. Men also find a common presumption of this truth, and its
being an easy relief against gripings of conscience and disturbing
thoughts about sin, which they daily meet withal. Aiming, therefore,
only at the removal of trouble, and finding their present imagination
506 AN EXPOSITION UPON PSALM CXXX. [Yer. 4.
of it sufficient thereunto, they never bring their persuasion to the
trial.
2. As men are apt to do thus, so they actually do so; they do de-
ceive themselves, and know not that they do so. The last day will
make this evident, if men will no sooner be convinced of their folly.
When our Saviour told his disciples that one of them twelve should
betray him, though it were but one of twelve that was in danger,
yet every one of the twelve made a particular inquiry about him-
self. I will not say that one in each twelve is here mistaken ; but
I am sure the Truth tells us that " many are called, but few are
chosen." They are but few who do really believe forgiveness. Is it
not, then, incumbent on every one to be inquiring in what number
he is likely to be found at the last day? Whilst men put this in-
quiry off from themselves, and think or say, " It may be the con-
cernment of others, it is not mine," they perish, and that without
remedy. Remember what poor Jacob said when he had lost one
child, and was afraid of the loss of another: Gen. xliii. 14, " If I be
bereaved of my children, I am bereaved." As if he should have
said, " If I lose my children, I have no more to lose ; they are my all.
Nothing worse can befall me in this world. Comfort, joy, yea, life
and all, go with them." How much more may men say in this case,
" If we are deceived here, we are deceived ; all is lost. Hope, and life,
and soul, all must perish, and that for ever ! " There is no help or
relief for them who deceive themselves in this matter. They have
found out a way to go quietly down into the pit.
Now, these things are premised only that they may be incen-
tives unto self-examination in this matter, and so render the en-
suing considerations useful. Let us, then, address ourselves unto
them : —
1. In general, This is a gospel truth; yea, the great funda-
mental and most important truth of the gospel. It is the turning-
point of the two covenants, as God himself declares, Heb. viii. 7-13.
Now, a very easy consideration of the ways and walkings of men
will satisfy us as to this inquiry, whether they do indeed believe the
gospel, the covenant of grace, and the fundamental principles of it.
Certainly their ignorance, darkness, blindness, their corrupt affec-
tions, and worldly conversations, their earthly-mindedness, and open
disavowing of the spirit, ways, and yoke of Christ, speak no such
language. Shall we think that proud, heady, worldly self-seekers,
haters of the people of God and his ways, despisers of the Spirit of
grace and his work, sacrificers to their own lusts, and such like, do
believe the covenant of grace or remission of sins? God forbid wo
should entertain any one thought of so great dishonour to the gos-
pel ! Wherever that is received or believed it produccth other effects,
Ver.4-.] FOEGIVENESS BELIEVED BY FEW. 507
Tit. ii. 11, 12; Isa. xi. 6-9. It " teacheth men to deny all ungodli-
ness and worldly lusts." It changeth their hearts, natures, and
Trays. It is not such a barren, impotent, and fruitless thing as such
an apprehension would represent it.
2. They that really believe forgiveness in God do thereby obtain
forgiveness. Believing gives an interest in it; it brings it home to
the soul concerned. This is the inviolable law of the gospel. Be-
lieving and forgiveness are inseparably conjoined. Among the evi-
dences that we may have of any one being interested in forgiveness,
I shall only name one, — they prize and value it above all the world.
Let us inquire what esteem and valuation many of those have of
forgiveness, who put it out of all question that they do believe it.
Do they look upon it as their treasure, their jewel, their pearl of
price? Are they solicitous about it? Do they often look and exa-
mine whether it continues safe in their possession or no ? Suppose
a man have a precious jewel laid up in some place in his house ;
suppose it be unto him as the poor widow's two mites, all her sub-
stance or living ; — will he not carefully ponder on it ? will he not
frequently satisfy himself that it is safe? We may know that such
a house, such fields or lands, do not belong unto a man, when he
passeth by them daily and taketh little or no notice of them. Now,
how do most men look upon forgiveness? what is their common
deportment in reference unto it? Are their hearts continually filled
with thoughts about it? Are they solicitous concerning their interest
in it? Do they reckon that whilst that is safe all is safe with them?
When it is, as it were, laid out of the way by sin and unbelief, do
they give themselves no rest until it be afresh discovered unto them ?
Is this the frame of the most of men? The Lord knows it is not.
They talk of forgiveness, but esteem it not, prize it not, make no
particular inquiries after it. They put it to an ungrounded venture
whether ever they be partakers of it or no. For a relief against some
pangs of conscience it is called upon, or else scarce thought of at all.
Let not any so minded flatter themselves that they have any ac-
quaintance with the mystery of gospel forgiveness.
3. Let it be inquired of them who pretend unto this persuasion
how they came by it, that we may know whether it be of Him who
calleth us or no ; that we may try whether they have broken through
the difficulties, in the entertaining of it, which we have manifested
abundantly to lie in the way of it.
When Peter confessed our Saviour to be " the Christ, the Son of
the living God," he told him that " flesh and blood did not reveal
that unto him, but his Father who is in heaven," Matt. xvi. 17. It
is so with them who indeed believe forgiveness in God : " flesh and
blood hath not revealed it unto them;" — it hath not been furthered
508 AN EXPOSITION UPON PSALM cxxx. [Ver.4
by any thing within them or without them, but all lies in opposition
unto it. " This is the work of God, that we believe," John vi. 29 ; —
a great work, the greatest work that God requireth of us. It is not
only a great thing in itself (the grace of believing is a great thing),
but it is great in respect of its object, or what we have to believe, or
forgiveness itself. The great honour of Abraham's faith lay in this,
that deaths and difficulties lay in the way of it, Kom. iv. 18-20.
But what is a dead body and a dead womb to an accusing con-
science, a killing law, and apprehensions of a God terrible as a con-
suming fire ? all which, as was showed, oppose themselves unto a
soul called to believe forgiveness.
What, now, have the most of men, who are confident in the pro-
fession of this faith, to say unto this thing? Let them speak clearly,
and they must say that indeed they never found the least difficulty
in this matter ; they never doubted of it, they never questioned it,
nor do know any reason why they should do so. It is a thing which
they have so taken for granted as that it never cost them an hour's
labour, prayer, or meditation about it. Have they had secret rea-
sonings and contendings in their hearts about it? No. Have they
considered how the objections that lie against it may be removed?
Not at all. But is it so, indeed, that this persuasion is thus bred in
you, you know not how? Are the corrupted natures of men and the
gospel so suited, so complying? Is the new covenant grown so con-
natural to flesh and blood? Is the greatest secret that ever was
revealed from the bosom of the Father become so familiar and easy
to the wisdom of the flesh? Is that which was folly to the wise
Greeks, and a stumbling-block to the wonder-gazing Jews, become,
on a sudden, wisdom and a plain path to the same principles that
were in them? But the truth of this matter is, that such men have
a general, useless, barren notion of pardon, which Satan, presump-
tion, tradition, common reports, and the customary hearing of the
word, have furnished them withal ; but for that gospel discovery of
forgiveness whereof we have been speaking, they are utterly ignorant
of it and unacquainted with it. To convince such poor creatures of
the folly of their presumption, I would but desire them to go to some
real believers that are or may be known unto them. Let them be
asked whether they came so easily by their faith and apprehensions
of forgiveness or no. " Alas !" saith one, " these twenty years have
I been following after God, and yet I have not arrived unto an
abiding cheering persuasion of it." " I know what it cost me, what
trials, difficulties, temptations I wrestled with, and went through
withal, before I obtained it," saith another. " What I have attained
unto hath been of unspeakable mercy ; and it is my daily prayer
that I may be preserved in it by the exceeding greatness of the
Ter. 4.] forgiveness believed by few. 509
power of God, for I continually wrestle with storms that are ready
to drive me from my anchor." A little of this discourse may be
sufficient to convince poor, dark, carnal creatures of the folly and
vanity of their confidence.
4. There are certain means whereby the revelation and discovery
of this mystery is made unto the souls of men. By these they do
obtain it, or they obtain it not. The mystery itself was a secret,
hidden in the counsel of God from eternity ; nor was there any way
whereby it might be revealed but by the Son of God, and that is
done in the word of the gospel. If, then, you say you know it, let
us inquire how you came so to do, and by what means it hath been
declared unto you. Hath this been done by a word of truth, — by
the promise of the gospel ? Was it by preaching of the word unto
you, or by reading of it, or meditating upon it? or did you receive it
from and by some seasonable word of or from the Scriptures spoken
unto you? or hath it insensibly gotten ground upon your hearts and
minds, upon the strivings and conflicts of your souls about sin, from
the truth wherein you had been instructed in general ? or by what
other ways or means have you come to that acquaintance with it
whereof you boast? You can tell how you came by your wealth,
your gold and silver ; you know how you became learned, or obtained
the knowledge of the mystery of your trade, who taught you in it,
and how you came by it. There is not any thing wherein you are
concerned but you can answer these inquiries in a reference unto it.
Think it, then, no great matter if you are put to answer this ques-
tion also : — By what way or means came you to the knowledge of
forgiveness which you boast of? Was it by any of those before
mentioned, or some other? If you cannot answer distinctly to these
things, only you say you have heard it and believed it ever since you
can remember (so those said that went before you, so they say with
whom you do converse ; you never met with any one that called it
into question, nor heard of any, unless it were one or two despairing
wretches), it will be justly questioned whether you have any portion
in this matter or no. If uncertain rumours, reports, general notions,
lie at the bottom of your persuasion, do not suppose that you have
any communion with Christ therein.
5. Of them who profess to believe forgiveness, how few are there
who indeed knoiu what it is ! They believe, they say; but as the
Samaritans worshipped, — they "know not what," With some, a bold
presumption, and crying " Peace, peace," goes for the belief of for-
giveness. A general apprehension of impunity from God, and that
they are sinners, yet they shall not be punished, passeth with others
at the same rate. Some think they shall prevail with God by their
prayers and desires to let them alone, and not cast them into hell.
510 an exposition upon psalm cxxx. [Ver.4.
One way or other to escape the vengeance of hell, not to be pun-
ished in another world, is that which men fix their minds upon.
But is this that forgiveness which is revealed in the gospel? that
which we have been treating about? The rise and spring of our for-
giveness is in the heart and gracious nature of God, declared by his
name. Have you inquired seriously into this? Have you stood at
the shore of that infinite ocean of goodness and love? Have your
souls found supportment and relief from that consideration? and
have your hearts leaped within you with the thoughts of it? Or, if
you have never been affected in an especial manner herewithal, have
you bowed down your souls under the consideration of that sove-
reign act of the will of God that is the next sjjring of forgiveness;
that glorious acting of free grace, that when all might justly have
perished, all having sinned and come short of his glory, God would
yet have mercy on some? Have you given up yourselves to this
grace? Is this any thing of that you do believe? Suppose you are
strangers to this also; what communion with God have you had
about it in the blood of Christ? We have showed how forgiveness
relates thereunto ; how way is made thereby for the exercise of mercy,
in a consistency with the glory and honour of the justice of God
and of his law ; how pardon is procured and purchased thereby ; with
the mysterious reconciliation of love and law, and the new disposal
of conscience in its work and duty by it. What have you to say to
these things? Have you seen pardon flowing from the heart of the
Father through the blood of the Son? Have you looked upon it as
the price of his life and the purchase of his blood? Or have you
general thoughts that Christ died for sinners, and that on one ac-
count or other forgiveness relates unto him, but are strangers to the
mystery of this great work? Suppose this also; let us go a little
farther, and inquire whether you know any thing that yet remains
of the like importance in this matter? Forgiveness, as we have
showed, is manifested, tendered, exhibited in the covenant of grace
and promises of the gospel. The rule of the efficacy of these is, that
they be " mixed with faith," Heb. iv. 2. It is well if you are grown
up hereunto ; but you that are strangers to the things before men-
tioned are no less to this also. Upon the matter, you know not,
then, what forgiveness is, nor wherein it consists, nor whence it comes,
nor how it is procured, nor by what means given out unto sinners.
It is to no purpose for such persons to pretend that they believe that
v, 1 h rounto, either notionally or practically, or both, they are such utter
strangers.
(I Another inquiry into this matter regards the state and condi-
tion wherein soids must be before it be possible for them to believe
forgiveness. If there be such an estate, and it can be evinced that
Ver.4.] FORGIVENESS BELIEVED BY FEW. 511
very many of the pretenders concerning whom we deal were never
brought into it, it is then evident that they neither do nor can believe
forgiveness, however they do and may delude their own souls.
It hath been showed that the first discovery that was made of
pardoning grace was unto Adam, presently after the fall. What
was then his state and condition? how was he prepared for the
reception of this great mystery in its first discovery? That seems to
be a considerable rule of proceeding in the same matter. That which
is first in any kind is a rule to all that follows. Now, what was
Adam's condition when the revelation of forgiveness was first made
to him? It is known from the story. Convinced of sin, afraid of
punishment, he lay trembling at the foot of God : then was forgive-
ness revealed unto him. So the psalmist states it, Ps. cxxx. 3, " If
thou, Lord, shouldest mark iniquities, 0 Lord, who shall stand?"
Full of thoughts he is of the desert of sin, and of inevitable and
eternal ruin, in case God should deal with him according to the exi-
gence of the law. In that state is the great support of forgiveness
with God suggested unto him by the Holy Ghost. We know what
work our Saviour had with the Pharisees on this account. " Are we/'
say they, " blind also?" " No," saith he; " you say you see, ' there-
fore your sin remain eth/ " John ix. 40, 41 ; — " It is to no purpose to
talk of forgiveness to such persons as you are ; you must of necessity
abide in your sins. I came not to call such righteous persons as you
are, but sinners to repentance ; who not only are so, as you are also,
and that to the purpose, but are sensible of their being so, and of
their undone condition thereby. ' The whole have no need of the
physician, but the sick/ Whilst you are seeming righteous and
whole, it is to no end to tell you of forgiveness; you cannot understand
it nor receive it." It is impossible, then, that any one should, in a
due manner, believe forgiveness in God, unless in a due manner he
be convinced of sin in himself. If the fallow ground be not broken
up, it is to no purpose to sow the seed of the gospel. There is
neither life, .power, nor sweetness in this truth, unless a door be
opened for its entrance by conviction of sin.
Let us, then, on this ground also, continue our inquiry upon the
ordinary boasters of their skill in this mystery. You believe there
is forgiveness with God? Yes. But have you been convinced of
sin? Yes. You know that you are sinners well enough. Answer,
then, but once more as to the nature of this conviction of sin which
you have. Is it not made up of these two ingredients; — 1. A general
notion that you are sinners, as all men also are; 2. Particular
troublesome reflections upon yourselves, when on any eruption of
sin conscience accuses, rebukes, condemns? You will say, "Yes;
what would you require more?" This is not the conviction we are
512 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
inquiring after : that is a work of the Spirit by the word ; this you
speak of, a mere natural work, which you can no more be without
than you can cease to be men. This will give no assistance unto the
receiving of forgiveness. But, it may be, you will say you have pro-
ceeded farther than so, and these things have had an improvement
in you. Let us, then, a little try whether your process has been
according to the mind of God, and so whether this invincible bar in
your way be removed or no ; for although every convinced person
do not believe forgiveness, yet no one who is not convinced doth so.
Have you, then, been made sensible of your condition by nature,
what it is to be alienated from the life of God, and to be obnoxious
to his wrath ? Have you been convinced of the universal enmity that
is in your hearts to the mind of God, and what it is to be at enmity
against God ? Hath the unspeakable multitude of the sins of your
lives been set in order by the law before you? And have you con-
sidered what it is for sinners as you are to have to deal with a righte-
ous and a holy God ? Hath the Holy Ghost wrought a serious re-
cognition in your hearts of all these things, and caused them to abide
with you and upon you ? If you will answer truly, you must say,
many of you, that indeed you have not been so exercised. You have
heard of these things many times, but to say that you have gone
through with this work, and have had experience of them, that you
cannot do Then, I say, you are strangers to forgiveness, because
you are strangers unto sin. But and if you shall say that you have
had thoughts to this purpose, and are persuaded that you have been
thoroughly convinced of sin, I shall yet ask you one question more :
What effects hath your conviction produced in your hearts and lives ?
Have you been filled with perplexities and consternation of spirit
thereupon ? have you had fears, dreads, or terrors, to wrestle withal ?
It may be you will say, " No ;" nor will I insist upon that inquiry.
But this I deal with you in : Hath it filled you with self-loathing and
abhorrency, with self-condemnation and abasement ? If it will do
any thing, this it will do. If you come short here, it is justly to be
feared that all your other pretences are of no value. Now, where
there is no work of conviction there is no faith of forgiveness, what-
ever is pretended. And how many vain boasters this sword will cut
off is evident.
7. We have yet a greater evidence than all these. Men live in
sin, and therefore they do not believe forgiveness of sin. Faith in
general " purifies the heart," Acts xv. 9 ; our " souls are purified
in obeying the truth," 1 Pet. i. 22. And the life is made fruitful by
it : James, ii. 22, " Faith worketh by works," and makes itself per-
fect by them. And the doctrine concerning forgiveness hath a
special influence into all holiness: Tit. ii. 11, 12, "The grace of God
Ver.4.] FORGIVENESS BELIEVED BY FEW. 513
that bringeth salvation, teacheth us that den)-ing ungodliness and
worldly lusts, we should live soberly, righteously, and godly, in this
present world/' And that is the grace whereof we speak. No man
can, then, believe forgiveness of sin without a detestation and relin-
quishment of it. The ground of this might be farther manifested,
and the way of the efficacy of faith of forgiveness unto a forsaking
of sin, if need were ; but all that own the gospel must acknowledge
this principle. The real belief of the pardon of sin is prevalent with
men not to live longer in sin.
But now, what are the greatest number of those who pretend to
receive this truth? Are their hearts purified by it? Are their con-
sciences purged? Are their lives changed? Do they " deny un-
godliness and worldly lusts?" Doth forgiveness teach them so to do?
Have they found it effectual to these purposes? Whence is it, then,
that there is such a bleating and bellowing to the contrary amongst
them?
Some of you are drunkards, some of you swearers, some of you
unclean persons, some of you liars, some of you worldly, some of you
haters of all the ways of Christ, and all his concernments upon the
earth ; proud, covetous, boasters, self-seekers, envious, wrathful, back-
biters, malicious, praters, slanderers, and the like. And shall we
think that such as these believe forgiveness of sin ? God forbid.
Again ; some of you are dark, ignorant, blind, utterly unacquainted
with the mystery of the gospel, nor do at all make it your business
to inquire into it. Either you hear it not at all, or negligently, sloth-
fully, customarily, to no purpose. Let not such persons deceive their
own souls ; to live in sin and yet to believe the forgiveness of sin is
utterly impossible. Christ will not be a minister of sin, nor give his
gospel to be a doctrine of licentiousness for your sakes; nor shall
you be forgiven that you may be delivered to do more abominations.
God forbid.
If any shall say that they thank God they are no such publicans
as those mentioned, they are no drunkards, no swearers, no unclean
persons, nor the like, so that they are not concerned in this consi-
deration (their lives and their duties give another account of them),
then yet consider farther, that the Pharisees were all that you say
of yourselves, and yet the greatest despisers of forgiveness that ever
were in the world ; and that because they hated the light, on this
account, that their deeds were evil. And for your duties you men-
tion, what, I pray, is the root and spring of them? Are they influ-
enced from this faith of forgiveness you boast of or no ? May it not
be feared that it is utterly otherwise? You do not perform them
because you love the gospel, but because you fear the law. If the
truth were known, I doubt it would appear that you get nothing by
VOL. VL S3
514 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
your believing of pardon but an encouragement unto sin. Your
goodness, such as it is, springs from another root. It may be, also,
that you ward yourselves by it against the strokes of conscience or
the guilt of particular sins; this is as bad as the other. It is as good
be encouraged unto sin to commit it, as be encouraged under sin so
as to be kept from humiliation for it. None under heaven are more
remote from the belief of grace and pardon than such persons are ; all
their righteousness is from the law, and their sin in a great measure
from the gospel.
8. They that believe forgiveness in a due manner, believe it for the
ends and purposes for which it is revealed of God. This will farther
improve and carry on the former consideration. If God reveals any
thing for one end and purpose, and men use it quite unto another,
they do not receive the word of God, nor believe the thing revealed,
but steal the word and delude their own souls.
Let us, then, weigh to what ends and purposes this forgiveness was
first revealed by God, for which also its manifestation is still con-
tinued in the gospel. We have showed before who it was to whom
this revelation was first made, and what condition he was in when it
was so made unto him. A lost, wretched creature, without hope or
help he was; how he should come to obtain acceptance with God he
knew not. God reveals forgiveness unto him by Christ to be his all.
The intention of God in it was, that a sinner's all should be of grace,
Rom. xi. 6. If any thing be added unto it for the same end and
purpose, then " grace is no more grace." Again ; God intended it as
a new foundation of obedience, of love, and thankfulness. That men
should love because forgiven, and be holy because pardoned, as I
have showed before, — that it might be the righteousness of a sinner,
and a spring of new obedience in him, all to the praise of grace, —
were God's ends in its revelation.
Our inquiry, then, is, Whether men do receive this revelation as
unto these ends, and use it for these purposes, and these only? I
might evince the contrary, by passing through the general abuses
of the doctrine of grace which are mentioned in the Scripture and
common in the world ; but it will not be needful. Instead of be-
lieving, the most of men seem to put a studied despite on the gospel.
They either proclaim it to be an unliohj and polluted way, by turn-
ing its grace into lasciviousness, or a weak and insufficient way, by
striving to twist it in with their own righteousness ; both which are
an abomination unto the Lord.
From these and such other considerations of the like importance
as might be added, it is evident that our word is not in vain, nor the
exhortation which is to be built upon it. It appears that notwith-
standing the great noise and pretences to this purpose that are in
Yer.4.] exhortations unto believing forgiveness. 515
the world, they are but few who seriously receive this fundamental
truth of the gospel. — namely, that there is forgiveness with God.
Poor creatures sport themselves with their own deceivings, and
perish by their own delusions.
Exhortation unto the belief of the forgiveness that is with God — Reasons for
it, and the necessity of it.
We shall now proceed unto the direct uses of this great truth ;
for having laid our foundation in the word that will not fail, and
having given, as we hope, sufficient evidence unto the truth of it, our
last work is to make that improvement of it unto the good of the
souls of men which all along was aimed at. The persons concerned
in this truth are all sinners whatever. No sort of sinners are un-
concerned in it, none are excluded from it. And we may cast them
all under two heads : —
First, Such as never yet sincerely closed with the promise of grace,
nor have ever yet received forgiveness from God in a way of be-
lieving. These we have already endeavoured to undeceive, and to
discover those false presumptions whereby they are apt to ruin and
destroy their own souls. These we would guide now into safe and
pleasant paths, wherein they may find assured rest and peace.
Secondly, Others there are who have received it, but being again
entangled by sin, or clouded by darhiess and temptations, or weak-
ened by unbelief, know not how to improve it to their peace and
comfort. This is the condition of the soul represented in this psalm,
and which we shall therefore apply ourselves unto in an especial
manner in its proper place.
Our exhortation, then, is unto both : — to the first, that they would
receive it, that they may have life; to the latter, that they would
improve it, that they may have peace; — to the former, that they
would not overlook, disregard, or neglect so great salvation as is ten-
dered unto them; to the latter, that they would stir up the grace of
God that is in them, to mix with the grace of God that is declared
unto them.
I shall begin with the first sort, — those who are yet utter strangers
from the covenant of grace, who never yet upon saving grounds be-
lieved this forgiveness, who never yet once tasted of gospel pardon.
Poor sinners ! this word is unto you.
Be it that you have heard or read the same word before, or others
like unto it, to the same purpose, — it may be often, it may be a hun-
516 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
dred times, — it is your concernment to hear it again; God would
have it so ; the testimony of Jesus Christ is thus to be accomplished.
This "counsel of God" we must "declare," that we may be "pure from
the blood of all men/' Acts xx. 26, 27 ; and that not once or twice, but
in preaching the word we must be " instant in season, out of season ;
reproving, rebuking, exhorting with all long-suffering and doctrine,"
2 Tim. iv. 2. And for you, woe unto you when God leaves thus
speaking unto you ! when he refuseth to exhort you any more, woe
unto you ! This is God's departure from any person or people, when
he will deal with them no more about forgiveness; and saith he,
"Woe to them when I depart from them!" Hos. ix. 12. 0 that
God, therefore, would give unto such persons seeing eyes and hear-
ing ears, that the word of grace may never more be spoken unto
them in vain!
Now, in our exhortation to such persons, we shall proceed gra-
dually, according as the matter will bear, and the nature of it doth
require. Consider, therefore, —
First, That notwithstanding all your sins, all the evil that your
own hearts know you to be guilty of, and that hidden mass or evil
treasure of sin which is in you, which you are not able to look into ;
notwithstanding that charge that lies upon you from your own
consciences, and that dreadful sentence and curse of the law which
you are obnoxious unto; notwithstanding all the just grounds that
you have to apprehend that God is your enemy, and will be so unto
eternity ; — yet there are terms of peace and reconciliation provided
and proposed between him and your souls. This, in the first place,
is spoken out by the word we have insisted on. Whatever else it
informs us of, this it positively asserts, — namely, that there is a way
whereby sinners may come to be accepted with God ; for " there is
forgiveness with him, that he may be feared." And we hope that
we have not confirmed it by so many testimonies, by so many evi-
dences, in vain. Now, that you may see how great a privilege this
is, and how much your concernment lies in it, consider, —
1. That this belongs unto you in an especial manner ; it is your
peculiar advantage.
It is not so with the angels that sinned. There were never any
terms of peace or reconciliation proposed unto them, nor ever shall
be, unto eternity. There is no way of escape provided for them.
Having once sinned, as you have done a thousand times, God "spared
them not, but cast them down to hell, and delivered them into
chains of darkness, to be reserved unto judgment," 2 Pet. ii. 4.
It is not so with them that are dead in their sins, if but one
moment past. Ah! how would many souls who are departed, it
may be not an hour since, out of this world, rejoice for an interest
Ver.4.] EXHORTATIONS UNTO BELIEVING FORGIVENESS. 517
in this privilege, the hearing of terms of peace, once more, between
God and them ! But their time is past, their house is left unto them
desolate. As the tree falleth, so it must lie : " It is appointed unto
men once to die, and after this the judgment," Heb. ix. 27. After
death there are no terms of peace, nothing but judgment. " The
living, the living," he alone is capable of this advantage.
It is not so with them to whom the gospel is not preached, God
suffers them to walk in their own ways, and calls them not thus to
repentance. The terms of reconciliation which some fancy to be
offered in the shining of the sun and falling of the rain, never
brought souls to peace with God. Life and immortality are brought
to light only by the gospel. This is your privilege who yet live,
and yet have the word sounding in your ears.
It is not thus with them who have sinned against the Holy Ghost,
though yet alive, and living where the word of forgiveness is
preached. God proposeth unto them no terms of reconciliation.
"Blasphemy against him," saith Christ, " shall not be forgiven," Matt,
xii. 31. There is no forgiveness for such sinners; and we, if we
knew them, ought not to pray for them, 1 John v. 16. Their sin is
"unto death." And what number may be in this condition God
knows.
This word, then, is unto you ; these terms of peace are proposed
unto you. This is that which in an especial manner you are to
apply yourselves unto ; and woe unto you if you should be found
to have neglected it at the last day ! Wherefore, consider, —
2. By whom these terms are proposed unto you, and by whom
they were procured for you. By whom are they proposed? Who
shall undertake to umpire the business, the controversy between
God and sinners? No creature, doubtless, is either meet or worthy
to interpose in this matter, — I mean, originally on his own account;
for " who hath known the mind of the Lord, or who hath been his
counsellor?" Wherefore, it is God himself who proposeth these terms ;
and not only proposeth them, but invites, exhorts, and persuades
you to accept of them. This the whole Scriptures testify unto. It
is fully expressed, 2 Cor. v. 18-20. He hath provided them, he
hath proposed them, and makes use only of men, of ministers, to act
in his name. And excuse us if we are a little earnest with you in
this matter. Alas ! our utmost that we can, by zeal for his glory
or compassion unto your souls, raise our thoughts, minds, spirits,
words unto, comes infinitely short of his own pressing earnestness
herein. See Isa. lv. 1-4. Oh, infinite condescension! Oh, blessed
grace! Who is this that thus bespeaks you? He against whom
you have sinned, of whom you are justly afraid; he whose laws you
have broken, and whose name you have dishonoured ; he who needs
518 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
not you, nor your love, nor your friendship, nor your salvation i It
is he who proposeth unto you these terms of reconciliation and
peace ! Consider the exhortation of the apostle upon this considera-
tion: Heb. xil 25, " See that ye refuse not him that speaketh
from heaven." It is God that speaks unto you in this matter, and
he speaks unto you from heaven. And he doth therein forego all
the advantage that he hath against you for your destruction. Woe
would be unto your souls, and that for ever, if you should refuse
him.
3. By whom were these terms procured for you ? and by what
means? Do not think that this matter was brought about by chance,
or by an ordinary undertaking. Remember that the proposal made
unto you this day cost no less than the price of the blood of the Son
of God. It is the fruit of the travail of his soul. For this he prayed,
he wept, he suffered, he died. And shall it now be neglected or de-
spised by you? Will you yet account the blood of the covenant to
be a common thing? Will you exclude yourselves from all benefit
of the purchase of these terms, and only leave your souls to answer
for the contempt of the price whereby they were purchased?
4. Consider that you are sinners, great sinners, cursed sinners;
some of you, it may be, worse than innumerable of your fellow-sin-
ners were who are now in hell. God might long since have cast you
off everlastingly from all expectation of mercy, and have caused all
your hopes to perish ; or he might have left you alive, and yet have
refused to deal with you any more. He could have caused your sun
to go down at noon-day, and have given you darkness instead of
vision. He could respite your lives for a season, and yet " swear in
his wrath that you should never enter into his rest." It is now
otherwise. How long it may be so, nor you nor I know any thing
at all. God only knows what will be your time, what your continu-
ance. We are to speak whilst it is called " To-day." And this is
that for the present which I have to offer unto you : — God declares
that there is forgiveness with him, that your condition is not despe-
rate nor helpless. There are yet terms of peace proposed unto you.
Methinks it cannot but seem strange that poor sinners should not at
the least stir up themselves to inquire after them. When a poor man
had sold himself of old and his children to be servants, and parted
with the land of his inheritance unto another, because of his poverty,
with what heart do you think did he hear the sound of the trumpet
when it began to proclaim the year of jubilee, wherein he and all his
were to go out at liberty, and to return unto his possession and in-
heritance? And shall not poor servants of sin, slaves unto Satan, that
have forfeited all their inheritance in this world and that which is
to come, attend unto any proclamation of the year of rest, of the ac-
Ver.4.] EXHORTATIONS UNTO BELIEVING FORGIVENESS. 519
ceptable year of the Lord? And this is done in the tender of terms
of peace with God in this matter. Do not put it off; this belongs
unto you ; the great concernment of your souls lies in it. And it is a
great matter; for consider, —
5. That when the angels came to bring the news of the birth of our
Lord Jesus, they sag, " We bring you good tidings of great joy, which
shall be to all people," Luke ii. 10. What are these joyful tidings? what
was the matter of this report? Why, "This day is born a Saviour,
Christ the Lord," verse 11. It is only this, "A Saviour is born; a
way of escape is provided," and farther they do not proceed. Yet
this they say is a matter of " great joy ; " as it was indeed. It is so to
every burdened, convinced sinner, a matter of unspeakable joy and
rejoicing. Oh, blessed words ! " A Saviour is born ! " This gives life
to a sinner, and opens " a door of hope in the valley of Achor," the
first rescue of a sin-distressed soul. Upon the matter, it was all that
the saints for many ages had to live upon ; and that not in the en-
joyment, but only the expectation. They lived on that word, " The
seed of the woman shall break the serpent's head;" that is, a way
of deliverance is provided for sinners. This with all " diligence they
inquired into," 1 Pet. i. 10-12; and improved it to their eternal ad-
vantage. As of old, Jacob, when he saw the waggons that his son
Joseph had sent to bring him unto him, it is said his spirit "revived;"
so did they upon their obscure discovery of a way of forgiveness.
They looked upon the promise of it as that which God had sent to
bring them unto him; and they saw the day of the coming of Christ
in it, and rejoiced. How much more have sinners now reason so to
do, when the substance of the promise is exhibited, and the news of
his coming proclaimed unto them ! This, then, is a great matter, —
namely, that terms of peace and reconciliation are proposed, in that
it is made known that there is forgiveness with God. Upon these con-
siderations, then, we pursue that exhortation which we have in hand.
If any of you were justly condemned to a cruel and shameful
death, and lay trembling in the expectation of the execution of it,
and a man designed for that purpose should come unto him and tell
him that there were terms propounded on which his life might be
spared, only he came away like Ahimaaz before he heard the parti-
culars;— would it not be a reviving unto him? Would he not cry
out, " Pray, inquire what they are ; for there is not any thing so dif-
ficult which I will not undergo to free myself from this miserable
condition?" Would it not change the whole frame of the spirit of
such a man, and, as it were, put new life into him? But now, if,
instead hereof, he should be froward, stubborn, and obstinate, take
no notice of the messenger, or say, " Let the judge keep his terms
to himself," without inquiring what they are, that he would have no-
520 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
thing to do with them ; — would not such a person be deemed to perish
deservedly? Doth he not bring a double destruction upon himself,
— first of deserving death by his crimes, and then by refusing the
honest and good way of delivery tendered unto him ? I confess it
oftentimes falls out that men may come to inquire after these terms
of peace, which, when they are revealed, they like them not, but,
with the young man in the gospel, they go away sorrowful : the
cursed wickedness and misery of which condition, which befalls many
convinced persons, shall be spoken unto afterwards; at present I
speak unto them who never yet attended in sincerity unto these
terms, nor seriously inquired after them. Think you what }^ou
please of your condition and of yourselves, or choose whether you
will think of it or no, — pass your time in a full regardlessness of your
present and future estate, — yet, indeed, thus it is with you as to your
eternal concerns: you lie under the sentence of a bitter, shameful,
and everlasting death ; you have done so in the midst of all your
jollity, ever since you came into this world ; and you are in the
hand of Him who can, in the twinkling of an eye, destroy both body
and soul in hell-fire. In this state and condition men are sent on
purpose to let you know that there are terms of peace, there is yet
a way of escape for you ; and that you may not avoid the issue
aimed at, they tell you that God, that cannot lie, hath commanded
them to tell you so. If you question the truth of what they say,
they are ready to produce their warrant under God's own hand and
seal. Here, then, is no room for tergiversation or excuses. Cer-
tainly, if you have any care of your eternal estate, if you have any
drop of tender blood running in your veins towards your own souls,
if you have any rational considerations dwelling in your minds, if
all be not defaced and obliterated through the power of lust and
love of sin, you cannot but take yourselves to be unspeakably con-
cerned in this proposal. But now, if, instead hereof, you give up your-
selves unto the power of unbelief, the will of Satan, the love of your
lusts and this present world, so as to take no notice of this errand
or message from God, nor once seriously to inquire after the nature
and importance of the terms proposed, can you escape ? shall you be
delivered ? will your latter end be peace ? The Lord knows it will
be otherwise with you, and that unto eternity.
So the apostle assures us, 2 Cor. iv. 3, 4, " If our gospel be hid, it
is hid to them that are lost : in whom the god of this world hath
blinded the minds of them that believe not, lest the light of the glo-
rious gospel of Christ, who is the image of God, should shine unto
them." If you receive not this word, if it be hid from you, it is
from the power and efficacy of Satan upon your minds. And what
will be the end? Perish you must and shall, and that for ever.
Ver.4.] EXHORTATIONS UNTO BELIEVING FORGIVENESS. 521
Remember the parable of our Saviour: Luke xiv. 31, 32, " What
king, going to make war against another king, sitteth not down first,
and consulteth whether he be able with ten thousand to meet him
that cometh against him with twenty thousand? or else, while the
other is yet a great way off, he sendeth an ambassage, and desireth
conditions of peace." That which he teacheth in this parable is, the
necessity that lies on us of making peace with God, whom we have
provoked, and justly made to be our enemy; as also our utter impo-
tency to resist and withstand him when he shall come forth in a way
of judgment and vengeance against us. But here lies a difference
in this matter, such as is allowed in all similitudes. Amongst men at
variance, it is not his part who is the stronger, and secure of success,
to send to the weaker, whom he hath in his power, to accept of
terms of peace. Here it is otherwise : God, who is infinitely power-
ful, justly provoked, and able to destroy poor sinners in a moment,
whpn now he is not very far off, but at the very door, sends himself
an ambassage with conditions of peace. And shall he be refused by
you? will you yet neglect his offers? How great, then, will be your
destruction !
Hear, then, once more, poor sin-hardened, senseless souls, ye stout-
hearted, that are far from righteousness. Is it nothing unto you that
the great and holy God, whom ye have provoked all -your days, and
whom you yet continue to provoke, — who hath not the least need of
you or your salvation, — who can, when he pleaseth, eternally glorify
himself in your destruction, — should of his own accord send unto you,
to let you know that he is willing to be at peace with you on the
terms he had prepared? The enmity began on your part, the danger
is on your part only, and he might justly expect that the message for
peace should begin on your part also ; but he begins with you. And
shall he be rejected? The prophet well expresseth this, Isa. xxx. 15,
"Thus saith the Lord God, the Holy One of Israel; In returning and
rest shall ye be saved ; in quietness and in confidence shall be your
strength : and ye would not." The love and condescension that is
in these words, on the one hand, on the part of God, and the folly
and ingratitude mentioned in them on the other hand, is inexpres-
sible. They are fearful words, "But ye would not." Remember
this against another day. As our Saviour says, in the like manner,
to the Jews, " Ye will not come to me, that ye might have life."
Whatever is pretended, it is will and stubbornness that lie at the
bottom of this refusal.
Wherefore, that either you may obtain advantage by it, or that
the way of the Lord may be prepared for the glorifying of himself
upon you, I shall leave this word before all them that hear or read
it, as the testimony which God requires to be given unto his grace,
522 an exposition upon psalm cxxx. [Ver.4.
There are terms of peace with God provided for and tendered unto
you. It is yet called To-day; harden not your hearts like them of
old, who could not enter into the rest of God by reason of unbelief,
Heb. iii. 19. Some of you, it may be, are old in sins and unac-
quainted with God ; some of you, it may be, have been great sinners,
scandalous sinners; and some of you, it may be, have reason to appre-
hend yourselves near the grave, and so also to hell ; some of you, it
may be, have your consciences disquieted and galled ; and it may be
some of you are under some outward troubles and perplexities, that
cause you a little to look about you; and some of you, it may be, are
in the madness of your natural strength and lusts, — " your breasts are
full of milk and your bones of marrow/' and your hearts of sin, pride,
and contempt of the ways of God. All is one: this word is unto you
all; and I shall only mind you that " it is a fearful thing to fall into
the hands of the living God." You hear the voice or read the words
of a poor worm ; but the message is the message, and the word is the
word, of Him who shaketh heaven and earth. Consider, then, well
what you have to do, and what answer you will return unto Him who
will not be mocked.
But you will say, "Why, what great matter is there that you have
in hand? Why is it urged with so much earnestness? We have heard
the same words a hundred times over. The last Lord's day such a
one, or such a one, preached to the same purpose ; and what need it
be insisted on now again with so much importunity?"
But is it so, indeed, that you have thus frequently been dealt withal,
and do yet continue in an estate of irreconciliation? My heart is
pained for you, to think of your woful and almost remediless condi-
tion. If " he that being often reproved, and yet hardeneth his neck,
shall suddenly be destroyed, and that without remedy," Prov. xxix. 1,
how much more will he be so who, being often invited unto peace
with God, yet hardeneth his heart, and refuseth to treat with him!
Methinks I hear his voice concerning you : " Those mine enemies,
they shall not taste of the supper that I have prepared." Be it, then,
that the word in hand is a common word unto you, you set no value
upon it, — then take your way and course in sin; stumble, fall, and
perish. It is not so slight a matter to poor convinced sinners, that
tremble at the word of God. These will prize it and improve it.
We shall follow, then, that counsel, chap. xxxi. 6, " Give strong drink
unto him that is ready to perish, and wine unto those that be of
heavy hearts." We shall tender this new wine of the gospel to poor,
sad-hearted, conscience-distressed sinners, — sinners that are ready
to perish: to them it will be pleasant; they will drink of it and
forget their poverty, and remember their misery no more. It shall
take away all their sorrow and sadness, when you shall be drunk
Ver.4.] EXHORTATIONS UNTO BELIEVING FORGIVENESS. 523
with the fruit of your lusts, and spue, and lie down and not rise
again.
But now, if any of you shall begin to say in your hearts that you
would willingly treat with God, — " Oh that the day were come
wherein we might approach unto him! let him speak what he
pleaseth, and propose what terms he pleaseth, we are ready to hear,"
— then consider, —
Secondly, That the terms provided for you, and proposed unto
you, are equal, holy, righteous, yea, 'pleasant and easy. This being
another general head of our work in hand, before I proceed to the
farther explication and confirmation of it, I shall educe one or two
observations from what hath been delivered on the first ; as, —
1. See here on what foundation we preach the gospel. Many dis-
putes there are whether Christ died for all individuals of mankind
or no. If we say, " No, but only for the elect, who are some of all
sorts;" some then tell us we cannot invite all men promiscuously to
believe. But why so? We invite not men as all men, no man as one
of all men, but all men as sinners ; and we know that Christ died for
sinners. But is this the first thing that we are, in the dispensation
of the gospel, to propose to the soul of a sinner under the law, that
Christ died for him in particular! Is that the beginning of our
message unto him? Were not this a ready way to induce him to con-
clude, " Let me, then, continue in sin, that grace may abound?" —
No ; but this is in order of nature our first work, even that which we
have had in hand ; this is the " beginning of the gospel of Jesus
Christ;" this is " the voice of one crying in the "wilderness, Prepare
ye the way of the Lord : " — "There is a way of reconciliation provided.
' God is in Christ reconciling the world to himself/ There is a way of
acceptance; there is forgiveness with him to be obtained.''' At this
threshold of the Lord's house doth the greatest part of men to whom
the gospel is preached fall and perish, never looking in to see the
treasures that are in the house itself, never coming into any such
state and condition wherein they have any ground or bottom to in-
quire whether Christ died for them in particular or no. They be-
lieve not this report, nor take any serious notice of it. This was the
ministry of the Baptist, and they who received it not "rejected
the counsel of God" concerning their salvation, Luke vii. 10, and so
perished in their sins. This is the sum of the blessed invitation
given by Wisdom, Prov. ix. 1-5. And here men stumble, fall, and
perish, chap. i. 29, SO.
2. You that have found grace and favour to accept of these terms,
and thereby to obtain peace with God, learn to live in a holy ad-
miration of his condescension and love therein. That he would
provide such terms; that he would reveal them unto you; that he
524 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
would enable you to receive them; — unspeakable love and grace lies
in it all. Many have not these terms revealed unto them ; few find
favour to accept of them. And of whom is it that you have obtained
this peculiar mercy?
Do you aright consider the nature of this matter? The Scripture
proposeth it as an object of eternal admiration: " So God loved the
world;" " Herein is love, not that we loved God, but that he loved
us" first. Live in this admiration, and do your utmost, in your
several capacities, to prevail with your friends, relations, acquaint-
ance, to hearken after this great treaty of peace with God, whose
terms we shall nextly consider, as before in general they were ex-
pressed.
Secondly, The terms provided for you, and proposed unto you, are
equal, holy, righteous, yea, pleasant and easy, Hos. ii. 18, 19. They
are not such as a cursed, guilty sinner might justly expect, but such
as are meet for an infinitely good and gracious God to propose ; — not
suited to the wisdom of man, but full of the " wisdom of God," 2 Cor.
ii. 6, 7. The poor, convinced wretch thinking of dealing with God,
Micah vi. 6, 7, rolls in his mind what terms he is like to meet withal ;
and fixes on the most dreadful, difficult, and impossible that can be
imagined. " If," saith he, "any thing be done with this great and most
high God, it must be by ' rivers/ ' thousands/ and ' ten thousands/
children, ' first-born ; ' whatever is dreadful and terrible to nature,
whatever is impossible for me to perform, that is it which he looks for."
But the matter is quite otherwise. The terms are wholly of another
nature : it is a way of mere mercy, a way of free forgiveness. The
apostle lays it down, Rom. iii. 21-26. It is a way of propitiation, of
pardon, of forgiveness in the blood of Christ ; the terms are, the ac-
ceptance of the forgiveness that we have described. Who would not
think, now, that the whole world would run in to be made partakers
of these terms, willingly accepting of them? But it proves for the
most part quite otherwise. Men like not this way, of all others. " It
had been something," says Naaman, " if the prophet had come and
done so and so ; but this, ' Go wash, and be clean/ I do not like it ;
I am but deluded." Men think within themselves, that had it been
some great thing that was required of them that they might be saved,
they would with all speed address themselves thereunto; but to come
to God by Christ, to be freely forgiven, without more ado, they like
it not. Some rigid, austere penances, some compensatory obedience,
some satisfactory mortification or purgatory, had been a more likely
way. This of mere pardon in and by the cross, it is but folly, 1 Cor.
i. 18, 20. " I had rather," saith the Jew, " have it ' as it were by
the works of the law/ Rom. ix. 32, x. 3. This way of grace and
forgiveness I like not." So say others also; so practise others every
Ver.4] EXHORTATIONS UNTO BELIEVING FORGIVENESS. 525
day. Either this way is wholly rejected, or it is mended by some
additions; which with God is all one with the rejection of it,
Here multitudes of souls deceive themselves and perish. I know
not whether it be more difficult to persuade an unconvinced person
to think of any terms, or a convinced person to accept of these. Let
men say what they will, and pretend what they please, yet prac-
tically they like not this way of forgiveness. I shall therefore offer
some subservient considerations, tending to the furtherance of your
souls in the acceptance of the terms proposed : —
1. This is the way, these are the terms of God's own choosing; he
found out this way, he established it himself. He did it when all
was lost and undone. He did it, not upon our desire, request, or
proposal, but merely of his own accord ; and why should we contend
with him about it ? If God will have us saved in a way of mere
mercy and forgiveness, if his wisdom and sovereignty be in it, shall
we oppose him, and say we like it not? Yet this is the language of
unbelief, Rom. x. 3. Many poor creatures have disputed it with God,
until at length, being overpowered as it were by the Spirit, [they] have
said, " If it must be so, and God will save us by mercy and grace, let
it be so; we yield ourselves to his will;" and yet throughout their
disputes dreamed of nothing but that their own unworthiness only
kept them from closing with the promise of the gospel.
Of this nature was that way of Satan whereby he deceived our
first parents of their interest in the covenant of works. " The terms of
it," saith he, " as apprehended by you, are unequal. ' Yea, hath
God said, Ye shall eat of every tree of the garden, but of the tree
of knowledge of good and evil ye shall not eat, lest ye die?' Come;
'ye shall not die: for God doth know that in the day ye eat thereof then
your eyes shall be opened/ There is no proportion between the dis-
obedience and the threatening; the issue cannot be such as is feared."
And by these means he ruined them. Thus, also, he proceeds to de-
prive souls of their interest in the covenant of grace, whereunto they
are invited: " The terms of it are unequal, how can any man believe
them? There is no proportion between the obedience and the pro-
mise. To have pardon, forgiveness, life, and a blessed eternity, on
believing ! — who can rest in it?" And here lies a conspiracy between
Satan and unbelief, against the wisdom, goodness, love, grace, and
sovereignty of God. The poison of this deceit lies in this, that neither
the righteousness nor the mercy of God is of that infiniteness as in-
deed they are. The apostle, to remove this fond imagination, calls us to
the pleasure of God: 1 Cor. i. 21, "It pleased God by the foolishness
of preaching," — that is, by the gospel preached, which they esteemed
foolishness, — " to save them that believe." He suffered men, indeed,
to make trial of other ways ; and when their insufficiency for the ends
526 an exposition upon psalm cxxx [Ver.4.
men proposed to themselves was sufficiently manifested, it pleased
him to reveal his way. And what are we, that we should contend
about it with him? This rejection of the way of personal righteous-
ness, and choosing the way of grace and forgiveness, God asserts:
Jer. xxxi. 31-3-i, " Behold, the days come, saith the Lord, that I will
make a new covenant with the house of Israel, and with the house
of Judah: not according to the covenant that I made with their
fathers" (in which administration of the covenant, as far as it had
respect unto typical mercies, much depended on their personal obedi-
ence) : " but this shall be the covenant that I will make with the
house of Israel ; After those days, saith the Lord, I will put my
law," etc., "for I will forgive their iniquity, and I will remember
their sin no more." Let, then, this way stand, and the way of man's
wisdom and self-righteousness perish for ever.
2. This is the way that above all others tends directly and imme-
diately to the glory of God. God hath managed and ordered all
things in this way of forgiveness, so as " no flesh should glory in his
presence," but that " he that glorieth should glory in the Lord," 1
Cor. i. 29, 31. " Where is boasting then ? It is excluded. By what
law? by the law of works? Nay; but by the law of faith," Rom.
iii. 27. It might be easily manifested that God hath so laid the de-
sign of saving sinners by forgiveness according to the law of faith,
that it is utterly impossible that any soul should, on any account
whatever, have the least ground of glorying or boasting in itself,
either absolutely or in comparison with them that perish. " If
Abraham," saith the same apostle, " were justified by works, he had
whereof to glory; but not before God," chap. iv. 2. The obedience
of works would have been so infinitely disproportionate to the re-
ward, which was God himself, that there had been no glorying before
God, but therein his goodness and grace must be acknowledged ; yet
in comparison with others who yielded not the obedience required,
he would have had wherein to glory : but now this also is cut off by
the way of forgiveness, and no pretence is left for any to claim the
least share in the glory of it but God alone. And herein lies the ex-
cellency of faith, that it " gives glory to God," chap. iv. 20 ; the
denial whereof, under various pretences, is the issue of proud unbelief.
And this is that which God will bring all unto, or they shall perish,
— namely, that shame be ours, and the whole glory of our salvation
be his alone. So he expresseth his design, Isa. xlv. 22-25. Verse 22,
he proposeth himself as the only relief for sinners: " Look unto me,"
saith he, " and be saved, all the ends of the earth." But what if men
take some other course, and look well to themselves, and so decline
this way of mere mercy and grace? Why, saith he, verse 23, " I
have sworn by myself, the word is gone out of my mouth in right-
Yer.4.1 exhortations unto believing forgiveness. 527
eousness, and shall not return, That unto me every knee shall bow,
every tongue shall swear." Look you unto that, " But I have sworn
that you shall either do so, or answer your disobedience at the
day of judgment;" whereunto Paul applies those words, Rom. xiv. 11.
What do the saints hereupon? Isa. xlv. 24, 25, " Surely, shall one say,
in the Lord have I righteousness and strength. In the Lord shall
all the seed of Israel be justified, and shall glory." They bring their
hearts to accept of all righteousness from him, and to give all glory
unto him.
God at first placed man in a blessed state and condition, — in such
a dependence on himself as that he might have wrought out his
eternal happiness with a great reputation of glory unto himself.
" Man being in this honour," saith the psalmist, " abode not." God
now fixes on another way, as I said, wherein all the glory shall be
his OAvn, as the apostle at large sets it forth, Rom. iii. 21-26. Now,
neither the way from which Adam fell, nor that wherein some of the
angels continued, which for the substance were the same, is to be
compared with this of forgiveness, as to the bringing glory unto God.
I hate curiosities and conjectures in the things of God, yet, upon the
account of the interposition of the blood of Christ, I think I may
boldly say there comes more glory to God by saving one sinner in
this way of forgiveness, than in giving the reward of blessedness to all
the angels in heaven: so seems it to appear from that solemn repre-
sentation we have of the ascription of glory to God by the whole
creation, Rev. v. 9-14. All centres in the bringing forth forgiveness
by the blood of the Lamb.
I insist the more on this, because it lies so directly against that
cursed principle of unbelief which reigns in the hearts of the most,
and often disquiets the best. That a poor ungodly sinner, going to
God with the guilt of all his sins upon him, to receive forgiveness at
his hand, doth bring more glory unto him than the obedience of an
angel, men are not over ready to think, nor can be prepared for it
but by itself. And the formal nature of that unbelief which worketh
in convinced sinners lies in a refusal to give unto God the whole
glory of salvation. There are many hurtful controversies in religion
that are managed in the world with great noise and clamour, but
this is the greatest and most pernicious of them all ; and it is for the
most part silently transacted in the souls of men, although under
various forms and pretences. It hath also broken forth in writings
and disputations; — that is, whether God or man shall have the glory
of salvation; or whether it shall wholly be ascribed unto God, or
that man also, on one account or other, may come in for a share.
Now, if this be the state and condition with any of you, that you
will rather perish than God should have his glory, what shall we say
528 AN EXPOSITION UPON PSALM cxxx [Ver.4.
but, " Go, ye cursed souls, perisli for ever, without the least compas-
sion from God, or any that love him, angels or men."
If you shall say, for your parts you are contented with this course,
— let God have the glory, so you may be forgiven and saved ; there is
yet just cause to suspect lest this be a selfish contempt of God. It is
a great thing to give glory unto God by believing in a due manner.
Such slight returns seem not to have the least relation unto it. Take
heed that, instead of believing, you be not found mockers, and so your
bands be made strong.
But a poor convinced sinner may here find encouragement. Thou
wouldst willingly come to acquaintance with God, and so attain
salvation? " Oh, my soul longeth for it ! " Wouldst thou willingly
take that course for the obtaining those ends which will bring most
glory unto God? "Surely it is meet and most equal that I should
do so." What, now, if one should come and tell thee from the Lord
of a way whereby thou, poor, sinful, self-condemned creature, mightst
bring as much glory unto God as any angel in heaven is able to
do ? " Oh, if I might bring the least glory unto God, I should rejoice
in it!" Behold, then, the way which himself hath fixed on for the
exaltation of his glory, even that thou shouldst come to him merely
upon the account of grace in the blood of Christ for pardon and for-
giveness; and the Lord strengthen thee to give up thyself thereunto!
3. Consider that if this way of salvation be refused, there is no
other way for you. We do not propose this way of forgiveness as
the best and most pleasant, but as the only way. There is no other
name given but that of Christ; no other way but this of forgiveness.
Here lies your choice ; take this path, or perish for ever. It is a
shame, indeed, unto our cursed nature that there should be any need
to use this argument, — that we will neither submit to God's sove-
reignty nor delight in his glory ; but seeing it must be used, let it
be so. I intend neither to natter men nor to frighten them, but to
tell them the truth as it is. If you continue in your present state
and condition ; if you rest on what you do or what you hope to do ; if
you support yourselves with general hopes of mercy, mixed with your
own endeavours and obedience; if you come not up to a thorough
gospel-closure with this way of God; if you make it not your all,
giving glory to God therein, — perish you will, you must, and that to
eternity. There remains no sacrifice for your sins, nor way of escape
for your souls. You have not, then, only the excellency of this way
to invite you, but the absolute, indispensable necessity of this way to
enforce you. And now, let me add that I am glad this word is
spoken, is written unto you. You and I must one day be account-
able for this discourse. That word that hath already been spoken,
if neglected, will prove a sore testimony against you. It will not
Ver.4.] EXHORTATIONS UNTO BELIEVING FORGIVENESS. 529
fare with you as with other men who have not heard the joyful sound.
All those words that shall be found consonant to the gospel, if they
are not turned to grace in your hearts here, will turn into torment
unto your souls hereafter. Choose not any oflier way ; it will be in
vain for you ; it will not profit you. And take heed lest you suppose
you embrace this way when indeed you do not ; about which I have
given caution before.
4. This way is free and open for and unto sinners. He that fled
to the city of refuge might well have many perplexed thoughts,
whether he should find the gates of it opened unto him or no, and
whether the avenger of blood might not overtake and slay him whilst
he was calling for entrance. Or if the gates were always open, yet
some crimes excluded men thence, Numb. xxxv. 1G. It is not so
here, Acts xiii. 38, 39.
This is the voice of God, even the Father: " Come," saith he, " to
the marriage, for all things are prepared," — no fear of want of enter-
tainment, Matt. xxii. 4; whence the preachers of the gospel are said
in his stead to beseech men to be reconciled, 2 Cor. v. 20. And
It is the voice of the Son : " Whosoever," saith he, " cometh to
God by me, ' I will in no wise cast out/ " John vi. 37. Whoever he
be that comes shall assuredly find entertainment. The same is his call
and invitation in other places, as Matt. xi. 28; John vii. 37. And
This is the voice of the Spirit, and of the church, and of all be-
lievers: Rev. xxii. 17, " The Spirit and the bride say, Come. And
let him that heareth say, Come. And let him that is athirst come.
And whosoever will, let him take the water of fife freely." All
centre in this, that sinners may come freely to the grace of the gos-
pel. And
It is the known voice of the gospel itself, as Isa. lv. 1-3 ; Prov.
ix. 1-5. And
It is the voice of all the saints in heaven and earth, who have been
made partakers of forgiveness; they all testify that tbey received it
freely.
Some, indeed, endeavour to abuse this concurrent testimony of
God and man. Wliat is spoken of the freedom of the grace of God,
they would wrest to the power of the will of man ; but the riches
and freedom of God's mercy do not in the least interfere with the
efficacy of his grace. Though he proclaim pardon in the blood of
Christ indefinitely, according to the fulness and excellency of it, yet
he giveth out his quickening grace to enable men to receive it as
he pleaseth; for he hath mercy on whom he will have mercy. But
this lies in the thing itself; the way is opened and prepared, and it
is not because men cannot enter, but because they will not, that
they do not enter. As our Saviour Christ tells the Pharisees, " Ye
VOL. vi. 34
530 AN EXPOSITION "UPON PSALM CXXX. [Vcr. 4.
therefore hear not God's word, because ye are not of God," John
viii. 47, vi. 44; so he doth, " Ye will not come to me that ye
might have life," John v. 40. In the neglect and inadvertency of
the most excusable, there is a positive act of their will put forth in
the refusing of Christ and grace by him ; and this is done by men
under the preaching of the gospel every day. There is nothing that
at the last day will tend more immediately to the advancement of
the glory of God, in the inexcusableness of them who obey not the
gospel, than this, that terms of peace, in the blessed way of forgive-
ness, were freely tendered unto them. Some that hear or read this
word may perhaps have lived long under the dispensation of the
word of grace, and yet it may be have never once seriously pondered
on this way of coming to God by forgiveness through the blood of
Christ, but think that going to heaven is a thing of course, that
men need not much trouble themselves about. Do they know what
they have done? Hitherto, all their days, they have positively
refused the salvation that hath been freely tendered unto them in
Jesus Christ. Not they, they will say; they never had such a
thought, nor would for all this world. But be it known unto you,
inasmuch as you have not effectually received him, you have refused
him ; and whether your day and season be past or no, the Lord only
knows.
5. This way is safe. No soul ever miscarried in it. There is
none in heaven but will say it is a safe way; there is none in hell
can say otherwise. It is safe to all that venture on it so as to enter
into it. In the old way we were to preserve ourselves and the way;
this preserves itself and us. This will be made evident by the ensu-
ing considerations: —
(1 .) This is the ivay which, in the wisdom, care, and love of God
in Christ, was provided in the room of another, removed and taken
out of the way for this cause and reason, because it was not safe nor
could bring us unto God : Heb. viii. 7, 8, " For if the first covenant
had been faultless, then should no place have been sought for the
second. But finding fault with them, he saith," etc. And, —
[1.] He tells us that the first covenant was not faultless ; for if it
had, there would have been no need of a second. The " command-
ment," indeed, which was the matter of that covenant, the same
apostle informs us to be " holy, and just, and good," Rom. vii. 12.
But this was faulty as to all ends of a covenant, considering our
state and condition as sinners; it could not bring us unto God. So
he acquaints us, chap. viii. 3, " It was weak through the flesh,"—
that is, by the entrance of sin, — and so became un useful as to the
saving of souls. Be it so, then: through our sin and default this good
and holy law, this covenant, was made unprofitable unto us; but
Ver.4.] EXHORTATIONS UNTO BELIEVING FORGIVENESS. 531
what was that unto God? was he bound to desert his own institu-
tion and appointment, because through our own default it ceased to
be profitable unto us? Not at all. He might righteously have tied
us all unto the terms of that covenant, to stand or fall by them unto
eternity ; but he would not do so. But, —
[2.] In his love and grace he "finds fault with it," Heb. viii. 8; not
in itself and absolutely, but only so far as that he would provide
another way, which should supply all its defects and wants in refer-
ence to the end aimed at. What way that is the apostle declares
in the following verses to the end of that chapter. The sum is, verse
12, "I will be merciful to their unrighteousness, and their sins and
their iniquities will I remember no more." It is the way of pardon
and forgiveness. This is substituted in the room of that insufficient
way that was removed.
Let us consider, then, whether the infinitely wise and holy God,
pursuing his purpose of bringing souls unto himself, — laying aside one
way of his own appointment as useless and infirm, because of the
coming in of sin, against which there was no relief found in it, and
substituting another way in the room of it, — would not provide such
a one as should be absolutely free from the faults and inconveniences
which he charged upon that which he did remove. That which
alone rendered the former way faulty was sin ; it could do any thing
but save a sinner. This, then, was to be, and is, principally provided
against in this way of forgiveness. And we see here how clearly
God hath severed, yea, and in this matter opposed, these two
things, — namely, the way of personal righteousness and the way
of forgiveness. He finds fault with the first. What then doth he do?
what course doth he take ? Doth he mend it, take from it what seems
to be redundant, mitigate its severity, and supply it where it was
wanting by forgiveness, and so set it up anew? This, indeed, is the
way that many proceed in their notions, and the most in their prac-
tice; but this is not the way of God. He takes the one utterly
away, and establishes the other in its place. And men's endeavours
to mix them will be found of little use to them at the last. I can
have no great expectation from that which God pronounced faulty.
(2.) The unchangeable principles and foundations that this way is
built upon render it secure and safe for sinners; for, —
[1.] It is founded on the purpose of God : Gal. hi. 8, " The Scrip-
ture foreseeing that God would justify the heathen through faith."
God would do so; he had purposed and determined to proceed this
way; and all the purposes of God are attended with immutability.
And, —
[2.] His promise also is engaged in it, and that given out in the
way of a covenant, as hath been already declared. And, —
532 AN EXPOSITION UPON PSALM cxxx. [Ver. 4.
[3.] This promise is confirmed by an oath; and it may be ob-
served, that God doth not in any thing interpose with an oath, but
what relates to this way of coming to himself by forgiveness ; for the
oath of God, wherever it is used, respecteth either Christ typically
or personally, or the covenant established in him ; for, —
[4.] This way is confirmed and ratified in his blood ; from whence
the apostle at large evinceth its absolute security and safety, Heb. ix.
Whatever soul, on the invitation under consideration, shall give up
himself to come to God by the way proposed, he shall assuredly find
absolute peace and security in it. Neither our own weakness or
folly from within, nor the opposition of any or all our enemies from
without, shall be able to turn us out of this way. See Isa. xxxv.
4-10.
(3.) In the other way, every individual person stands upon his
own bottom, and must do so to the last and utmost of his continu-
ance in this world. You are desirous to go unto God, to obtain his
favour, and come to an enjoyment of him. What will you do,
what course will you fix upon, for the obtaining of these ends? If
you were so holy, so perfect, so righteous, so free from sin as you
could desire, you should have some boldness in going unto God.
Why, if this be the way you fix upon, take this along with you :
You stand upon your own personal account all your days: and if
you fail in the least, you are gone for ever; "for whosoever shall
keep the whole law, and yet offend in one point, he is guilty of all,"
James ii. 10. And what peace can you possibly obtain, were you as
holy as ever you aimed or desired to be, whilst this is your con-
dition? But in this way of forgiveness we all shall stand upon
the account of one common Mediator, in whom we are " complete,"
Col. ii. 10. And a want of a due improvement of this truth is a
great principle of disconsolation to many souls. Suppose a man look
upon himself as loosed from the covenant of works, wherein exact and
perfect righteousness is rigidly required, and to be called unto gospel,
evangelical obedience, to be performed in the room thereof in sin-
cerity and integrity; yet if he be not cleared in this also, that he
stands not in this way purely on his own account, he will never be
able to make his comforts hold out to the end of his journey. There
will be found in the best of men so many particular failings, as will
seem in difficult seasons to impeach their integrity; and so many
questionings will after arise, through the darkness of their minds
and power of their temptations, as will give but little rest unto their
souls. Here lies the great security of tin's way, — we abide in it on
the account of the faithfulness and ability of our common Mediator,
Jesus Christ.
And this is another consideration, strengthening our invitation to
Yer.4.] exhortations unto believing forgiveness. 533
a closure with the way of coming unto God under proposal. There
is nothing wanting that is needful to give infallible security to any
soul that shall venture himself into it and upon it. There are terms
of peace proposed, as you have heard. These terms are excellent,
and holy, and chosen of God, tending to the interest of his 'glory ;
— free, safe, and secure unto sinners. What hath any soul in the
world to object against them? or wherein do men repose their trust
and confidence in the neglect of this so great salvation? Is it in
their lusts and sins, that they will yield them as much satisfaction
and contentment as they shall need to desire? Alas! they will ruin
them, and bring forth nothing but death. Is it in the world ? It
will deceive them ; the figure of it passeth away. Is it in their duties
and righteousness? They will not relieve them; for, did they follow
the law of righteousness, they could not obtain the righteousness of
the law. Is it in the continuance of their lives? Alas! it is but a
shadow, "a vapour that appeareth for a little while." Is it in a
future amendment and repentance? Hell is full of souls perishing
under such resolutions. Only this way of pardon remains ; and yet
of all others is most despised! But yet I have one consideration
more to add before I farther enforce the exhortation.
6. Consider that this is the only way and means to enable you
unto obedience, and to render what you do therein acceptable unto
God. It may be that some of you are under the power of convic-
tions, and have made engagements unto God to live unto him, to
keep yourselves from sin, and to follow after holiness. It may be you
have done so in afflictions, dangers, sicknesses, or upon receipt of
mercies. But yet you find that you cannot come unto stability or
constancy in your course, — you break with God and your own souls;
which fills you with new disquietments, or else hardens you and
makes you secure and negligent, so that you return unto your pur-
poses no oftener than your convictions or afflictions befall you anew.
This condition is ruinous and pernicious, which nothing can deliver
you from but this closing with forgiveness; for, —
(1.) All that you do without this, however it may please your
minds or ease your consciences, is not at all accepted with God.
Unless this foundation be laid, all that you do is lost; — all your
prayers, all your duties, all your amendments, are an abomination
unto the Lord. Until peace is made with him, they are but the
acts of enemies, which he despiseth and abhorreth. You run, it may
be earnestly, but you run out of the way; you strive, but not law-
fully, and shall never receive the crown. True gospel obedience is
the fruit of the faith of forgiveness. Whatever you do without it is
but a building without a foundation, a castle in the air. You may
see the order of gospel obedience, Eph. ii. 7-10. The foundation
534 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
must be laid in grace, riches of grace by Christ, — in the free pardon
and forgiveness of sin. From hence must the works of obedience
proceed, if you would have them to be of God's appointment, or
find acceptance with him. Without this God will say of all your
services, worship, obedience, as he did to the Israelites of old, Amos
v. 21-23, " I despise all, reject it all." It is not to him nor to his
glory. Now, if you are under convictioDS of any sort, there is no-
thing you more value, nothing you more place your confidence in,
than your duties, your repentance, your amendment, what you do,
and what in good time you will be. Is it nothing unto you to lose
all your hopes and all your expectations which you have from
hence; to have no other reception with God than if all this while
you had been wallowing in your sins and lusts? Yet thus it is with
you. If you have not begun with God on his own terms, if you have
not received the atonement in the blood of his Son, if you are not
made partakers of forgiveness, if your persons are not pardoned, all
your duties are accursed.
(2.) This alone will give you such motives and encouragements
unto obedience as will give you life, alacrity, and delight in it. You
perform duties, abstain from sins, but with heaviness, fear, and in
bondage. Could you do as well without them as with them, would
conscience be quiet, and hope of eternity hold out, you would omit
them for ever. This makes all your obedience burdensome, and you
cry out in your thoughts with him in the prophet, " Behold, what a
weariness is it ! " The service of God is the only drudgery of your lives,
which you dare not omit, and delight not to perform. From this
wretched and cursed frame there is nothing can deliver you but this
closing with forgiveness. This will give you such motives, such en-
couragements, as will greatly influence your hearts and souls. It
will give you freedom, liberty, delight, and cheerfulness, in all duties
of gospel obedience. You will find a constraining power in the love
of Christ therein, — a freedom from bondage, when the Son truly hath
made you free. Faith and love will work genuinely and naturally
in your spirits; and that which was your greatest burden will be-
come your chiefest joy, 2 Cor. vii. 1. Thoughts of the love of God,
of the blood of Christ, or of the covenant of grace, and sense of par-
don in them, will enlarge your hearts and sweeten all your duties.
You will find a new life, a new pleasure, a new satisfaction, in all
that you do. Have you yet ever understood that of the wise man,
Prov. iii. 1 7, "Wisdom's ways are ways of pleasantness, and all her paths
are peace?" Have the ways of holiness, of obedience, of duties, been
so unto you? Whatever you pretend, they are not, they cannot be
so, whilst you are strangers unto that which alone can render them
so unto you. I speak unto them that are under the law. Would you
Yc-l\4.] EXHORTATIONS TJXTO RELIEVING FORGIVENESS. 53-"
be free from that bondage, that galling yoke in duties of obedience ?
•would you have all that you do towards God a delight and pleasant-
ness unto you? This, and this alone, will effect it for you.
(3.) This will place all your obedience upon a sure foot of ac-
count in your own souls and consciences, even the same that is fixed
on in the gospeL For the present, all that you do is indeed but to
compound with God for your sin. You hope, by what you do for him
and to him, to buy off what you have done against him, that you
may not fall into the hands of his wrath and vengeance. This makes
all you do to be irksome. As a man that labours all his days to pay
an old debt, and brings in nothing to lay up for himself, how tedious
and wearisome is his work and labour to him ! It is odds but that,
at one time or other, he wUl give over and run away from his credi-
tor. So it is in this case : men who have secret reserves of recom-
pensing God by their obedience, every day find their debt growing
upon them, and have every day less hopes of making a satisfactory
pavment. This makes them weary, and for the most part they faint
under their discouragements, and at length they fly wholly from
God. This way alone will state things otherwise in your consciences :
it will give you to see that all your debts are paid by Christ, and
freely forgiven unto you by God; so that what you do is of grati-
tude or thankfulness, hath an influence into eternity, leads to the
glory of God, the honour of Christ in the gospel, and your own com-
foi table account at the last day. This encourageth the soul to labour,
to trade, to endeavour; all things now looking forward, and unto his
advantage.
(4.) Find you not in yourselves an impotency, a disability unto
the duties of obedience, as to their performance unto God in an ac-
ceptable manner? It may be you are not so sensible hereof as you
ought to be; for, respecting only or principally the outward part
and performance of duties, you have not experience of your own
weakness. How to enliven and fill up duties with faith, love, and
delight, you know not ; and are therefore unacquainted with your
own insufficiency in this matter. Yet if you have any light, any con-
victions (and to such I speak at present), you cannot but perceive
and understand that you are not able in your obedience to answer
what you aim at ; you have not strength or power for it. Now it is
this faith of forgiveness alone that will furnish you with the ability
whereof you stand in need. Pardon oomes not to the soul alone, or
rather, Christ comes not to the soul with pardon only; it is that which
he opens the door and enters by, but he comes with a Spirit of life
and power. And as " without him we can do nothing," so through
his enabling us we may " do all things." Receiving of gospel for-
giveness engageth all the grace of the gospel unto our assistance.
536 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
This is the sum of what hath been spoken : — The obedience that you
perform under your convictions is burdensome and unpleasant unto
you ; it is altogether unacceptable to God. You lose all you do, and
all that you hope to do hereafter, if the foundation be not laid in
the receiving of pardon in the blood of Christ. It is high time to
cast down all that vain and imaginary fabric which you have been
erecting, and to go about the laying of a new foundation, which you
may safely and cheerfully build upon, — a building that will abide for
ever.
7. Again: it is such a way, so excellent, so precious, so near the
heart of God, so relating to the blood of Christ, that the neglect of it
will assuredly he sorely revenged of the Lord. Let not men think
that they shall despise the wisdom and love of the Father, the blood
of the Son, and the promises of the gospel, at an easy rate. Let us
in a very few words take a view of wh.at the Holy Ghost speaks to
this purpose. There are three ways whereby the vengeance due
to the neglect of closing with forgiveness or gospel grace is ex-
pressed : —
(1.) That is done positively: "He that believeth not shall be
DAMNED," Mark xvi. 1 6. That is a hard word ; many men cannot
endure to hear of it. They would not have it named by their good
wills, and are ready to fly in the face of him from whose mouth it
proceeds. But let not men deceive themselves; this is the softest
word that mercy and love itself, that Christ, that the gospel speaks
to despisers of forgiveness. It is Christ who is this legal terrifying
preacher; it is he that cries out, "If you believe not, you shall be
damned ;" and he will come himself "in flaming fire, to take vengeance
on them that obey not the gospel/' 2 Thess. ii. 8. This is the end of
the disobedient, if God, if Christ, if the gospel may be believed.
(2.) Comparatively, in reference unto the vengeance due to the
breach of the law, 2 Cor. ii. 1 6. We are in the preaching of forgive-
ness by Christ, unto them that perish, " a savour of death unto death/'
a deep death, a sore condemnation. So Heb. x. 29, " Of how much
sorer punishment suppose ye shall he be thought worthy?" sorer than
ever was threatened by the law, or inflicted for the breach of it, — not
as to the kind of punishment but as to the degrees of it; hence
ariseth the addition of " Many stripes."
(3.) By the way of admiration at the inexpressibleness and un-
avoidableness of the punishment due unto such sinners: Heb. ii. 3,
" How shall we escape, if we neglect so great salvation!" — " Surely
there is no way for men to escape, they shall unavoidably perish, who
neglect so great salvation." So the Holy Ghost says, 1 Pet. iv. 17,
" What shall the end be of them that obey not the gospel?" — " What
understanding can reach to an apprehension of their miserable and
Ver.4.] EXHORTATIONS UNTO BELIEVING FORGIVENESS. 537
woful condition?" " None can/' saith the Holy Ghost, " nor can it he
spoken to their capacity." Ah! what shall their end be? There re-
mains nothing but " a certain fearful looking for of judgment and
fiery indignation, which shall devour the adversaries," Heb. x. 27, —
a certain fearful expectation of astonishable things, that cannot be
comprehended.
And these are the enforcements of the exhortation in hand which
I shall insist upon. On these foundations, on the consideration of
these principles, let us now a little confer together, with the words of
truth and sobriety. I speak to such poor souls as, having deceived
themselves, or neglected utterly their eternal condition, are not as
yet really and in truth made partakers of this forgiveness. Your
present state is sad and deplorable. There is nothing but the woful
uncertainty of a dying life between you and eternal ruin. That per-
suasion you have of forgiveness is good for nothing but to harden
you and destroy you. It is not the forgiveness that is with God,
nor have you taken it up on gospel grounds or evidences. You have
stolen painted beads, and take yourselves to be lawful possessors of
pearls and jewels. As you are, then, any way concerned in your own
eternal condition, which you are entering into (and how soon you
shall be engaged in it you know not), prevail with yourselves to at-
tend a little unto the exhortation that lies before you ; it is your own
business that you are entreated to have regard unto.
1. Consider seriously what it is you bottom your hopes and expec-
tation upon as to eternity. Great men, and in other things wise,
are here very apt to deceive themselves. They suppose they think
and believe much otherwise than indeed they think and believe, as
their cry at the last day will manifest. Put your souls a little unto
it. Do you at all seriously think of these things? or are you so under
the power of your lusts, ignorance, and darkness, that you neglect
and despise them? or do you rise up and lie down, and perform some
duties, or neglect them, with a great coldness, remissness, and indif-
ferency of spirit, like Gallio, not much caring for these things? or
do you relieve yourselves with hopes of future amendment, purposing
that if you live you will be other persons than you are, when such
and such things are brought about and accomplished? or do you not
hope well in general upon the account of what you have clone and will
do? If any of these express your condition, it is unspeakably miser-
able. You lie down and rise up under the wrath of the great God,
who will prevail at last upon you, and there shall be none to deliver.
2. If you shall say, " Nay, this is not our state ; we rely on mercy
and forgiveness," then let me, in the fear of the great God, entreat a
few things yet farther of you : —
53S AN EXPOSITION UPON PS AM cxxx. [Ver.4.
That you would seriously consider whether the forgiveness you
rest on and hope in be that gospel forgiveness which we have before
described ; or is it only a general apprehension of impunity, though
you are sinners, — that God is merciful, and you hope in him that you
shall escape the vengeance of hell-fire? If it be thus with you, for-
giveness itself will not relieve you. This is that of the presumptuous
man, Deut. xxix. 19. Gospel pardon is a thing of another nature;
it hath its spring in the gracious heart of the Father, is made out by
a sovereign act of his will, rendered consistent with the glory of his
justice and holiness by the blood of Christ, by which it is purchased
in a covenant of grace ; as hath been showed. If you shall say, " Yea,
this is the forgiveness we rely upon, it is that which you have de-
scribed/' then I desire farther that you would, —
(1.) Examine your own hearts, how you came to have an interest
in this forgiveness, to close with it, and to have a right unto it. A
man may deceive himself as effectually by supposing that true
riches are his, when they are not, as by supposing his false and coun-
terfeit ware to be good and current. How, then, came you to be in-
terested in this gospel forgiveness? If it hath befallen you you
know not how, — if a lifeless, barren, inoperative persuasion of it hath
crept upon your minds, — be not mistaken, God will come and require
his forgiveness at your hands, and it shall appear that you have had
no part nor portion in it. If you shall say, " Nay, but we were con-
vinced of sin, and rendered exceeding unquiet in our consciences, and
on that account looked out after forgiveness, which hath given us
rest," then I desire, —
(2.) That you would diligently consider to what ends and purposes
you have received, and do make use of, this gospel forgiveness.
Hath it been to make up what was wanting, and to piece up a peace
in your own consciences? that whereas you could not answer your
convictions with your duties, you would seek for relief from forgive-
ness? This and innumerable other ways there are whereby men
may lose their souls when they think all is well with them, even on
the account of pardon and mercy. Whence is that caution of the
apostle, " Looking diligently lest any one should seem to fail," or
come short, "of the grace of God," Heb. xii. 15. Men miss it and
come short of it when they pretend themselves to be in the pursuit
of it, yea, to have overtaken and possessed it. Now, if any of these
should prove to be your condition, I desire, —
(3.) That you would consider seriously whether it he not high time
for you to look out for a way of deliverance and escape, that you
may save yourselves from tins evil world, and flee from the wrath to
come. The Judge stands at the door. Before he deal with you as
a judge, he knocks with a tender of mercy. Who knows but that this
Yer.4] EXHORTATIONS UNTO BELIEVING FORGIVENESS. 531)
may be the last time of his dealing thus with you. Be you old or
young, you have hut your season, but your day. It may, perhaps, be
night with you when it is day with the rest of the world. Your sun
may go down at noon ; and God may swear that you shall not enter
into his rest. If you are, then, resolved to continue in your present
condition, I have no more to say unto you. I am pure from your
blood, in that I have declared unto you the counsel of God in this
thing; and so I must leave you to a naked trial between the great
God and your souls at the last day. Poor creatures ! I even tremble
to think how he will tear you in pieces when there shall be none to
deliver. Methinks I see your poor, destitute, forlorn souls, forsaken
of lusts, sins, world, friends, angels, men, trembling before the throne
of God, full of horror and fearful expectation of the dreadful sen-
tence. Oh, that I could mourn over you, whilst you are joined to all
the living, whilst there is but hope ! oh, that in this your day you
knew the things of your peace !
But now if you shall say, " Nay, but we will ' seek the Lord whilst
he may be found/ we will draw nigh unto him before he cause dark-
ness/' then, —
(4.) Consider, I pray, what Joshua told the children of Israel,
when they put themselves upon such a resolution, and cried out, u We
will serve the Lord, for he is our God:" chap. xxiv. 19, " Ye cannot
serve the Lord : for he is an holy God, a jealous God ; he will not for-
give your transgressions nor your sins." Go to him upon your own
account, and in your own strength, with your own best endeavours
and duties, you will find him too great and too holy for you to deal
withal. You will obtain neither acceptance of your persons nor
pardon of your sins. But you will say, "This is heavy tidings, ' If you
sit still you perish, and if you rise to be doing, it will not be better/
Is there no hope left for our souls? Must we pine away under our
sins and the wrath of God for ever?" God forbid. There are yet
other directions remaining to guide you out of these entanglements.
Wherefore, —
(5.) Ponder seriously on luhat hath been spoken of this way of
approaching unto God. Consider it in its own nature, as to all the
ends and purposes for which it is proposed of God; consider whether
you approve of it or no. Do you judge it a way suited and fitted to
bring glory unto God ? Doth it answer all the wants and distresses
of your souls? Do you think it excellent, safe, and glorious unto
them who are entered into it? or have you any thing to object against
it? Return your answer to him in whose name and by whose
appointment these words are spoken unto you. If you shall say, " ^Ye
are convinced that this way of forgiveness is the only way for the
relief and deliverance of souls," theui—
540 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
(6.) Abhor yourselves for all your blindness and obstinacy,
whereby you have hitherto despised the love of God, the blood of
Christ, and the tenders of pardon in the gospel. Be abased and
humbled to the dust in a sense of your vileness, pollutions, and abo-
minations; which things are every day spoken unto, and need not
here be repeated. And, —
(7.) Labour to exercise your hearts greatly with thoughts of that
abundant grace that is manifested in this way of sinners coming
unto God, as also of the excellency of the gospel Avherein it is un-
folded. Consider the eternal love of the Father, which is the foun-
tain and spring of this whole dispensation, — the inexpressible love of
the Son in establishing and confirming it, in removing all hinder-
ances and obstructions by his own blood, bringing forth unto beauty
and glory this redemption or forgiveness of sin at the price of it.
And let the glory of the gospel, which alone makes this discovery of
forgiveness in God, dwell in your hearts. Let your minds be exer-
cised about these things. You will find effects from them above all
that hath as yet been brought forth in your souls. What, for the
most part, have you hitherto been conversant about? When you have
risen above the turmoiling of lusts and corruptions in your hearts,
the entanglements of your callings, business, and affairs, what have
you been able to raise your hearts unto ? Perplexing fears about
your condition, general hopes, without savour or relish, yielding you
no refreshment, legal commands, bondage duties, distracted con-
sciences, broken purposes and promises, which you have been tossed
up and down withal, without any certain rest. And what effects
have these thoughts produced? Have they made you more holy and
more humble? Have they given you delight in God, and strength
unto new obedience? Not at all. Where you were, there you still
are, without the least progress. But now bring your souls unto
these springs, and try the Lord if from that day you be not blessed
with spiritual stores.
(8.) If the Lord be pleased to carry on your souls thus far, then
stir up yourselves to choose and close with the ivay of forgiveness
that hath been revealed. Choose it only, choose it in comparison
with and opposition unto all others. Say you will be for Christ, and
not for another; and be so accordingly. Here venture, here repose,
here rest your souls. It is a way of peace, safety, holiness, beauty,
strength, power, liberty, and glory. You have the nature, the name,
the love, the purposes, the promises, the covenant, the oath of God;
the love, life, death or blood, the mediation, or oblation and inter-
cession of Jesus Christ; the power and efficacy of the Spirit, and
gospel grace by him administered, — to give you assurance of the excel-
lency, the oneness, the safety of the way whereunto you are engaging.
Ver.4.] CHRIST THE JUDGE OF OUR SPIRITUAL CONDITION. 541
If now the Lord shall be pleased to persuade your hearts and souls
to enter upon the path marked out before you, and shall cany you
on through the various exercises of it unto this closure of faith, God
will have the glory, the gospel will be exalted, and your own souls
shall reap the eternal benefit of this exhortation.
But now if, notwithstanding all that hath been spoken, all the
invitations you have had, and encouragements that have been held
out unto you, you shall continue to despise this so great salvation,
you will live and die in the state and condition wherein you are.
Why, then, as the prophet said to the wife of Jeroboam, " Come near,
for I am sent to you with heavy tidings." I say, then, —
(9.) If you resolve to continue in the neglect of this salvation, and
shall do so accordingly, then cursed be you, of the Lord, with all the
curses that are written in the law, and all the curses that are de-
nounced against despisers of the gospel. Yea, be you Anathema
Maran-atha, — cursed in this world always, until the coming of the
Lord ; and when the Lord comes, be ye cursed from his presence into
everlasting destruction. Yea, curse them, all ye holy angels of God,
as the obstinate enemies of your king and head, the Lord Jesus
Christ. Curse them, all ye churches of Christ, as despisers of that
love and mercy which is your portion, your life, your inheritance. Let
all the saints of God, all that love the Lord, curse them, and rejoice
to see the Lord coming forth mightily and prevailing against them,
to their everlasting ruin. Why should any one have a thought of
compassion towards them who despise the compassion of God, or of
mercy towards them who trample on the blood of Christ? Whilst
there is yet hope, we desire to have continual sorrow for you, and to
travail in soul for your conversion to God ; but if you be hardened in
your way, shall we join with you against him? shall we prefer you
above his glory? shall we desire your salvation with the despoiling
God of his honour? Nay, God forbid. We hope to rejoice in seeing
all that vengeance and indignation that is in the right hand of God
poured out unto eternity upon your souls, Prov. i 24-33.
Rules to be observed by tbem who would come to stability in obedience.
That which remaineth to be farther carried on, upon the princi-
ples laid down, is to persuade with souls more or less entangled in
the depths of sin to close with this forgiveness by believing, unto
their peace and consolation. And because such persons are full of
pleas and objections against themselves, I shall chiefly, in what I have
542 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
to say, endeavour to obviate these objections, so to encourage them
unto believing and bring them unto settlement. And herein what-
ever I have to offer flows naturally from the doctrine at large laid
down and asserted. Yet I shall not in all particulars apply myself
thereunto, but in general fix on those things that may tend to the
establishment and consolation of both distressed and doubting souls.
And I shall do what I purpose these two ways : —
First, I shall lay down such general rules as are necessary to be
observed by all those who intend to come to gospel peace and com-
fort. And then, SECONDLY, shall consider some such objections as
seem to be most comprehensive of those special reasonings wherewith
distressed persons do usually entangle themselves.
I shall begin with general rules, which, through the grace of Christ
and supplies of his Spirit, may be of use unto believers in the con-
dition under consideration.
Rule I.
Christ the only infallible judge of our spiritual condition— How he judgeth by his
word and Spirit.
Be not judges of your own condition, but let Christ judge. You
are invited to take the comfort of this gospel truth, that " there is
forgiveness with God." You say, not for you. So said Jacob, " My
way is hid from the Lord," Isa. xl. 27; and Zion said so too, chap,
xlix. 14, "The Lord hath forsaken me, and my Lord hath forgotten
me." But did they make a right judgment of themselves? We find
in those places that God was otherwise minded. This false judgment,
made by souls in their entanglements, of their own condition, is oft-
times a most unconquerable hinderance unto the bettering of it. They
fill themselves with thoughts of their own about it, and on them they
dwell, instead of looking out after a remedy. Misgiving thoughts of
their distempers are commonly a great part of some men s sickness.
Many diseases are apt to cloud the thoughts, and to cause misappre-
hensions concerning their own nature and danger. And these delu-
sions are a real part of the person's sickness. Nature is no less
impaired and weakened by them, the efficacy of remedies no less
obstructed, than by any other real distemper. In such cases we per-
suade men to acquiesce in the judgment of their skilful physician;
not always to bo wasting themselves in and by their own tainted
ii j iagi nations, and so despond upon their own mistakes, but to rest in
what is informed them by him who is acquainted with the causes and
tendency of their indisposition better than themselves. It is ofttimes
Ver. 4.] cnrjST the judge of our spiritual condition. 5 13
one part of the soul's depths to have false apprehensions of its condi-
tion. Sin is a madness, Eccles. ix. 3 ; so far as any one is under the
power of it, he is under the power of madness. Madness doth not
sooner nor more effectually discover itself in any way or thing than
in possessing them in whom it is with strange conceits and appre-
hensions of themselves. So doth this madness of sin, according unto
its degrees and prevalency. Hence some cry, " Peace, peace," when
" sudden destruction is at hand," 1 Thess. v. 3. It is that madness,
under whose power they are, which gives them such groundless ima-
ginations of themselves and their own condition. And some say they
are lost for ever, when God is with them.
Do you, then, your duty, and let Christ judge of your state. Your
concernment is too great to make it a reasonable demand to com-
mit the judgment of your condition to any other. When eternal
welfare or woe are at the stake, for a man to renounce his own
thoughts, to give up himself implicitly to the judgment of men fal-
lible and liars like himself, is stupidity. But there is no danger of
being deceived by the sentence of Christ. The truth is, whether we
will or no, he will judge; and according as he determines, so shall
things be found at the last day: John v. 22, " The Father judgeth
no man" (that is, immediately and in his own person), " but hath
committed all judgment unto the Son." All judgment that respects
eternity, whether it be to be passed in this world or in that to come,
is committed unto him. Accordingly hi that place he judgeth both
of things and persons. Things he determines upon, verse 2-4, " He
that heareth my word, and believeth on him that sent me, hath
everlasting life, and shall not come into condemnation ; but is passed
from death unto life." Let men say what they please, this sentence
shall stand; faith and eternal life are inseparably conjoined. And
so of persons, verse 38, " Ye have not" (saith he to the Pharisees,
who were much otherwise minded) " the word of God abiding in
you."
Take not, then, the office and prerogative of Christ out of his hand,
by making a judgment, upon your own reasonings and conclusions
and deductions, of your estate and condition. You will find that he
oftentimes, both on the one hand and on the other, determines quite
contrary to what men judge of themselves, as also to what others
judge of them. Some he judgeth to be in an evil condition, who
are very confident that it is well with them, and who please them-
selves in the thoughts of many to the same purpose. And he judg-
eth the state of some to be good, who are diffident in themselves,
and, it may be, despised by others. We may single out an example
or two in each kind: —
1. Laodicea's judgment of herself and her spiritual state we have,
544 an exposition upon psalm cxxx. [Ver.4.
Rev. iii. 17: "I am rich, and increased with goods, and have need
of nothing." A fair state it seems, a blessed condition ! She wants
nothing that may contribute to her rest, peace, and reputation : she
is orthodox, and numerous, and flourishing; makes a fair profession,
and all is well within ! So she believes, so she reports of herself;
wherein there is a secret reflection also upon others whom she
despiseth : " Let them shift as they list, I am thus as I say/' But was
it so with her indeed ? was that her true condition, whereof she was
so persuaded as to profess it unto all? Let Jesus Christ be heard
to speak in this cause, let him come and judge. " I will do so," saith
he: verse 14, " Thus saith the Amen, the faithful and true Witness."
Coming to give sentence in a case of this importance, he gives him-
self this title, that we may know his word is to be acquiesced in.
" Every man," saith he, " is a liar ; their testimony is of no value,
let them pronounce what they will of themselves or of one another,
' I am the Amen/ and I will see whose word shall stand, mine or
theirs." What, then, saith he of Laodicea? " Thou art wretched,
and miserable, and poor, and blind, and naked." Oh, woful and sad
disappointment! Oh, dreadful surprisal ! Ah! how many Laodicean
churches have we in the world ! how many professors are member*
of these churches! not to mention the generality of men that live
under the means of grace ; all which have good hopes of their eternal
condition, whilst they are despised and abhorred by the only Judge.
Among professors themselves, it is dreadful to think how many will
be found light when they come to be weighed in this balance.
2. Again: he judgeth some to be in a good condition, be they
themselves never so diffident. Rev. ii. 9, saith he to the church of
Smyrna, " I know thy poverty." Smyrna was complaining that she
was a poor, contemptible congregation, not fit for him to take any
notice of. " Well," saith he, " fear not. ' I know thy poverty,'
whereof thou complainest ; ' but thou art rich/ That is my judgment,
testimony, and sentence, concerning thee and thy condition." Such
will be his judgment at the last day, when both those on the one
hand and on the other shall be surprised with his sentence, — the one
with joy at the riches of his grace, the other with terror at the seve-
rity of his justice, Matt. xxv. 37-40, 44, 45. This case is directly
stated in both the places mentioned in the entrance of this discourse;
as in that, for instance, Isa. xlix. 14, " Zion said, The Lord hath for-
saken me." That is Zion's judgment of herself, and her state and
condition ; a sad report and conclusion. But doth Christ agree with
Zion in this sentence? The next verse gives us his resolution of this
matter: " Can," saith he, " a woman forget her sucking child, that
she should not have compassion on the son of her womb? yea, they
may forget, yet will I not forget thee." The state of things, in
Ver.4.] CHRIST THE judge of our spiritual condition. 545
truth, is as much otherwise as can possibly be thought or ima-
gined.
To what purpose is it for men to be passing a judgment upon
themselves, when there is no manner of certainty in their determi-
nations, and when their proceeding thereon will probably lead them
to farther entanglements, if not to eternal ruin? The judging of
souls, as to their spiritual state and condition, is the work of Jesus
Christ, especially as to the end now under inquiry. Men may, men
do, take many ways to make a judgment of themselves. Some do
it on slight and trivial conjectures; some on bold and wicked pre-
sumptions; some on desperate atheistical notions, as Deut. xxix.
19; some, with more sobriety and sense of eternity, lay down prin-
ciples that may be good and true in themselves, from them they
draw conclusions, arguing from one thing unto another, and in the
end ofttimes either deceive themselves, or sit down no less in the
dark than they were at the entrance of their self-debate and exami-
nation. A man's judgment upon his own reasonings is seldom true,
more seldom permanent. I speak not of self-examination, with a
due discussion of graces and actions, but of the final sentence as to
state and condition, wherein the soul is to acquiesce. This belongs
unto Christ.
Now, there are two ways whereby the Lord Jesus Christ gives
forth his decretory sentence in this matter: —
(1.) By his luord. He determines, in the word of the gospel, of
the state and condition of all men indefinitely. Each individual
coming to that word receives his own sentence and doom. He told
the Jews that Moses accused them, John v. 45. His law accused
and condemned the transgressors of it. And so doth he acquit
every one that is discharged by the word of the gospel. And our
self-judging is but our receiving by faith his sentence in the word.
His process herein we have recorded: Job xxxiii. 22, .23, " His
soul" (that is, of the sinner) "draweth near unto the grave, and his life
to the destroyers." This seems to be his state; it is so indeed:, he is
at the very brink of the grave and hell. What then ? Why, if there
be with him or stand over him T^ *I$j>D, the angel interpreting, or
the angel of the covenant, who alone is fl/^"'IP ",™, the " one of a
thousand," what shall he dot " He shall shew unto him his upright-
ness." He shall give unto him a right determination of his interest in
God, and of the state and frame of his heart towards God ; whereupon
God shall speak peace unto his soul, and deliver him from his entangle-
ments, verse 24. Jesus Christ hath, in the word of the gospel, stated
the condition of every man. He tells us that sinners, of what sort
soever they are, that believe, are accepted with him, and shall receive
forgiveness from God, — that none shall be refused or cast off that
vol. vl 35
5-iG AN EXPOSITION UPON PSALM CXXX. [Ver.4.
come unto God by him. The soul of whom we are treating is now
upon the work of coming unto God for forgiveness by Jesus Christ
Many and weighty objections it hath in and against itself why it
should not come, why it shall not be accepted. Our Lord Jesus, the
wisdom of God, foresaw all these objections, he foreknew what could
be said in the case, and yet he hath determined the matter as hath
been declared. In general, men's arguings against themselves arise
from sin and the law. Christ knows what is in them both. He
tried them to the uttermost, as to their penalties, and yet he hath so
determined as we have showed. Their particular objections are from
particular considerations of sin, — their greatness, their number, their
aggravations. Christ knows all these also, and yet stands to his
former determination. Upon the whole matter, then, it is meet his
word should stand. I know, when a soul brings itself to be judged
by the word of the gospel, it doth not always in a like manner re-
ceive and rest in the sentence given. But when Christ is pleased
to speak the word with power to men, they shall " hear the voice of
the Son of God," and be concluded by it. Let the soul, then, that
is rising out of depths and pressing towards a sense of forgiveness, lay
itself down before the word of Christ in the gospel. Let him attend
to what he speaks ; and if for a while it hath not power upon him to
quiet his heart, let him wait a season, and light shall arise unto him
out of darkness. Christ will give in his sentence into his conscience
with that power and efficacy as he shall find rest and peace in it.
(2.) Christ also judgeth by his Spirit, not only in making this
sentence of the gospel to be received effectually in the soul, but in
and by peculiar actings of his upon the heart and soul of a believer:
1 Cor. il 12, "We have received the Spirit which is of God, that we
might know the things that are freely given to us of God/' The Spirit
of Christ acquaints the soul that this and that grace is from him,
that this or that duty was performed in his strength. He brings
to mind what at such and such times was wrought in men by him-
self, to give them supportment and relief in the times of depths and
darkness. And when it hath been clearly discovered unto the soul
at any time by the Holy Ghost, that any thing wrought in it or done
by it hath been truly saving, the comfort of it will abide in the
midst of many shakings and temptations.
3. He also by his Spirit bears witness with our spirits as to our
state and condition. Of this I have spoken largely elsewhere, and
therefore shall now pass it by.
This, then, is our first general rule and direction : — Self-determina-
tions concerning men's spiritual state and condition, because their
minds are usually influenced by their distempers, are seldom right
and according to rule ; mistakes in such determinations are exceed-
Ter. 4.] nature of gospel assurance 547
ingly prejudicial to a soul seeking out after relief and sense of for-
giveness: let Christ, then, be the judge in this case by his word and
Spirit, as hath been directed.
Rule II.
Self-condemnation and abhorrency for sin consistent with gospel justification and
peace — The nature of gospel assurance — "What is consistent with it — What are
the effects of it.
Self-condemnation and abhorrency do very well consist with
gospel justification and peace. Some men have no peace, because
they have that without which it is impossible they should have
peace. Because they cannot but condemn themselves, they cannot
entertain a sense that God doth acquit them. But this is the mys-
tery of the gospel, which unbelief is a stranger unto ; nothing but faith
can give a real subsistence unto these things in the same soul, at the
same time. It is easy to learn the notion of it, but it is not easy to
experience the power of it. For a man to have a sight of that with-
in him which would condemn him, for which he is troubled, and at
the same time to have a discovery of that without him which will
justify him, and to rejoice therein, is that which he is not led unto
but by faith in the mystery of the gospel. We are now under a law
for justification which excludes all boasting, Rom. hi. 27; so that
though we have joy enough in another, yet we may have, we always
have, sufficient cause of humiliation in ourselves. The gospel will
teach a man to feel sin and believe righteousness at the same time.
Faith will carry heaven in one hand and hell in the other ; showing
the one deserved, the other purchased. A man may see enough of his
own sin and folly to bring " gehennam e ccelo," — a hell of wrath out
of heaven ; and yet see Christ bring " ccelum ex inferno/' — a heaven
of blessedness out of a hell of punishment. And these must needs
produce very divers, yea, contrary effects and operations in the soul ;
and he who knows not how to assign them their proper duties and
seasons must needs be perplexed. The work of self-condemnation,
then, which men in these depths cannot but abound with, is, in the
disposition of the covenant of grace, no way inconsistent with nor
unsuited unto justification and the enjoyment of peace in the sense
- of it. There may be a deep sense of sin on other considerations be-
sides hell. David was never more humbled for sin than when Nathan
told him it Was forgiven. And there may be a view of hell as de-
served, which yet the soul may know itself freed from as to the issue.
548 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
To evidence our intendment in this discourse, I shall briefly con-
sider what Ave intend by gospel assurance of forgiveness, that the
soul may not be solicitous and perplexed about the utter want of
that which, perhaps, it is already in some enjoyment of.
Some men seem to place gospel assurance in a high, unassauHed
confidence of acceptance with God. They think it is in none but
such as, if a man should go to them and ask them, " Are you cer-
tain you shall be saved?" have boldness, and confidence, and osten-
tation to answer presently, "Yea, they are certain they shall be
saved." But as the blessed truth of assurance hath been reproached
in the world under such a notion of it, so such expressions be-
come not them who know what it is to have to do with the holy
God, who is " a consuming fire." Hence some conclude that there
are very few believers who have any assurance, because they have
not this confidence, or are more free to mention the opposition
they meet with than the supportment they enjoy. And thus it is
rendered a matter not greatly to be desired, because it is so rarely to
be obtained, most of the saints serving God and going to heaven
well enough without it. But the matter is otherwise. The import-
ance of it, not only as it is our life of comfort and joy, but also as it
is the principal means of the flourishing of our life of holiness, hath
been declared before, and might be farther manifested, were that our
present business; yea, and in times of trial, which are the proper sea-
sons for the effectual working and manifestation of assurance, it will
and doth appear that many, yea, that most of the saints of God are
made partakers of this grace and privilege.
I shall, then, in the pursuit of the rule laid down, do these two
things: — 1. Show what things they are which are not only consistent
with assurance, but are even necessary concomitants of it; which
yet, if not duly weighed and considered, may seem so far to impeach
a man's comfortable persuasion of his condition before God as to leave
him beneath the assurance sought after. And, — 2. I shall speak
somewhat of its nature, especially as manifesting itself by its effects.
1. (1.) A deej) sense of the evil of sin, of the guilt of man's own sin,
is no way inconsistent with gospel assurance of acceptance with God
through Christ, and of forgiveness in him. By a sense of the guilt
of sin I understand two things: — First, A clear conviction of sin, by
the Holy Ghost saying unto the soul, " Thou art the man ;" and,
Secondly, A sense of the displeasure of God, or the wrath due to sin,
according to the sentence of the law. Both these David expresseth
in that complaint, Ps. xxxi. 10, " My life is spent with grief, and my
years with sighing: my strength faileth because of mine iniquity,
and my bones are consumed." His iniquity was before him, and a
sense of it pressed him sore. But yet, notwithstanding all this, he
Ver.4.] NATURE OF gospel assurance. 549
had a comfortable persuasion that God was his God in covenant :
verse 14, "I trusted in thee, O Lord: I said, Thou art my God."
Aud the tenor of the covenant, wherein alone God is the God of any
person, is, that he will be merciful unto their sin and iniquity. To
whom he is a God, he is so according to the tenor of that covenant ;
so that here these two are conjoined. Saith he, " Lord, I am pressed
with the sense of the guilt of mine iniquities; and thou art my
God, who forgivest them." And the ground hereof is, that God by
the gospel hath divided the work of the law, and taken part of it
out of its hand. Its whole work and duty is, to condemn the sin
and the sinner. The sinner is freed by the gospel, but its right lies
against the sin still ; that it condemns, and that justly. Now, though
the sinner himself be freed, yet finding his sin laid hold of and con-
demned, it fills him with a deep sense of its guilt and of the dis-
pleasure of God against it; which yet hinders not but that, at the
same time, he may have such an insight as faith gives into his per-
sonal interest in a gospel acquitment. A man, then, may have a
deep sense of sin all his days, walk under the sense of it continually,
abhor himself for his ingratitude, unbelief, and rebellion against God,
without any impeachment of his assurance.
(2.) Deep sorrow for sin is consistent with assurance of forgive-
ness; yea, it is a great means of preservation of it. Godly sor-
row, mourning, humiliation, contriteness of spirit, are no less gospel
graces and fruits of the Holy Ghost than faith itself, and so are
consistent with the highest flourishings of faith whatever. It is the
work of heaven itself, and not of the assurance of it, to wipe all tears
from our eyes. Yea, these graces have the most eminent promises
annexed to them, as Isa. lvii. 15, lxvi. 2, with blessedness itself, Hatt.
v. 4 ; yea, they are themselves the matter of many gracious gospel pro-
mises, Zech. xii. 10: so that they are assuredly consistent with any
other grace or privilege that we may be made partakers of, or [any
that] are promised unto us. Some, finding the weight and burden
of their sins, and being called to mourning and humiliation on that
account, are so taken up with it as to lose the sense of forgiveness,
which, rightly improved, would promote their sorrow, as their sor-
row seems directly to sweeten their sense of forgiveness. Sorrow,
absolutely exclusive of the faith of forgiveness, is legal, and tendeth
unto death; assurance, absolutely exclusive of godly sorrow, is pre-
sumption, and not a persuasion from Him that calleth us : but gos-
pel sorrow and gospel assurance may well dwell in the same breast
at the same time. Indeed, as in all worldly joys there is a secret
wound, so in all godly sorrow and mourning, considered in itself,
there is a secret joy and refreshment ; hence it doth not wither and
diy up, but rather enlarge, open, and sweeten the heart. I am per-
550 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
suaded that, generally, they mourn most who have most assurance.
And all true gospel mourners will be found to have the root of assur-
ance so grafted in them, that in its proper season, — a time of trouble,
— it will undoubtedly flourish.
(3.) A dee}) sense of the indwelling power of sin is consistent
with gospel assurance. Sense of indwelling sin will cause manifold
perplexities in the soul. Trouble, disquietments, sorrow and anguish
of heart, expressing themselves in sighs, mourning, groaning for de-
liverance, always attend it. To what purpose do you speak to a soul
highly sensible of the restless power of indwelling sin concerning
assurance? "Alas/' saith he, " I am ready to perish every moment.
My lusts are strong, active, restless, yea, outrageous ; they give me no
rest, no liberty, and but little success do I obtain. Assurance is for
conquerors, for them that live at rest and peace. I lie grovelling
on the ground all my days, and must needs be uncertain what will
be the issue." But when such a one hath done all he can, he will
not be able to make more woful complaints of this matter than Paul
hath done before him, Rom. vii. ; and yet he closeth the discourse of
it with as high an expression of assurance as any person needs to
seek after, verse 25, and chap. viii. 1. It is not assurance but enjoy-
ment that excludes this sense and trouble. But if men will think
they can have no assurance because they have that without which it
is impossible they should have any, it is hard to give them relief. A
little cruse of salt of the gospel cast into these bitter waters will make
them sweet and wholesome. Sense of the guilt of sin may consist
with faith of its pardon and forgiveness in the blood of Christ. Godly
sorrow may dwell in the same heart, at the same time, with joy in
the Holy Ghost, and groaning after deliverance from the power of
sin with a gracious persuasion that " sin shall not have dominion
over us, because we are not under the law, but under grace."
(4.) Doubtings, fears, temptations, if not ordinarily prevailing,
are consistent with gospel assurance. Though the devil's power be
limited in reference unto the saints, yet his hands are not tied; though
he cannot prevail against them, yet he can assault them. And
although there be not "an evil heart of unbelief" in believers, yet
there will still be unbelief in their hearts. Such an evidence, con-
viction, and persuasion of acceptance with God as are exclusive of all
contrary reasonings, that suffer the soul to hear nothing of objections,
that free and quiet it from all assaults, are neither mentioned in the
Scripture, nor consistent with that state wherein we walk before God,
nor possible on the account of Satan's will and ability to tempt, or
of our own remaining unbelief. Assurance encourageth us in our
combat ; it delivereth us not from it. We may have peace with God
when we have none from the assaults of Satan.
Yer.4.] nature of gospel assurance. 551
Now, unless a man do duly consider the tenor of the covenant
wherein we walk with God, and the nature of that gospel obedience
which he requires at our hands, with the state and condition which
is our lot and portion whilst we live in this world, the daily sense of
these things, with the trouble that must be undergone on their
account, may keep him in the dark unto himself, and hinder him
from that establishment in believing which otherwise he might
attain unto. On this account, some as holy persons as any in this
world, being wholly taken up with the consideration of these home-
bred perplexities, and not clearly acquainted with the way and tenor
of assuring their souls before God according to the ride of the cove-
nant of grace, have passed away their days in a bondage-frame of
spirit, and unacquaintance with that strong consolation which God is
abundantly willing that all the heirs of promise should receive.
2. Evangelical assurance is not a thing that consisteth in any
point, and so incapable of variation. It may be higher or lower,
neater or less, obscure or attended with more evidence. It is not
quite lost when it is not quite at its highest. God sometimes mar-
vellously raiseth the souls of his saints with some close and near
approaches unto them, — gives them a sense of his eternal love, a
taste of the embraces of his Son and the inhabitation of the Spirit,
without the least intervening disturbance; then this is their assurance.
But this life is not a season to be always taking wages in ; our work
is not yet done ; we are not always to abide in this mount ; we must
down again into the battle, — fight again, cry again, complain again.
Shall the soul be thought now to have lost its assurance? Not at
all. It had before assurance with joy, triumph, and exultation; it
hath it now, or may have, with wrestling, cries, tears, and supplica-
tions. And a man's assurance may be as good, as true, when he lies
on the earth with a sense of sin, as when he is carried up to the
third heaven with a sense of love and foretaste of glory. In brief,
this assurance of salvation is such a gracious, evangelical persuasion
of acceptance with God in Christ, and of an interest in the promises
of preservation unto the end, wrought in believers by the Holy Ghost,
in and through the exercise of faith, as for the most part produceth
these effects following: —
(1.) It gives delight in obedience, and draws out love in the duties
that unto God we do perform. So much assurance of a comfortable
issue of their obedience, of a blessed end of their labours and duties,
of their purifying their hearts, and pressing after universal renova-
tion of mind and life, as may make them cheerful in them, as may
give love and delight in the pursuit of wrhat they are engaged in, is
needful for the saints, and they do not often go without it ; and where
this is3 there is gospel assurance. To run as men uncertain, to fight
552 AN EXPOSITION UPON PSALM cxxx [Ver.4,
as those that beat the air, to travel as not any way persuaded of a
comfortable entertainment or refreshment at the journey's end, is a
state and condition that God doth not frequently leave his people
unto ; and when he doth, it is a season wherein he receives very little
of glory from them, and they very little increase of grace in them-
selves. Many things, as hath been showed, do interpose, — many
doubts arise and entangling perplexities; but still there is a com-
fortable persuasion kept alive that there is a rest provided, which
makes them willing unto, and cheerful in, their most difficult duties.
This prevaileth in them, that their labour in the Lord, their watch-
ings, praying, suffering, alms, mortification, fighting against tempta-
tion, crucifying the flesh with the lusts thereof, shall not be in vain.
This gives them such a delight in their most difficult duties as men
have in a hard journey towards a desirable home or a place of rest.
(2.) It casts out fear, tormenting fear, such as fills the soul with
perplexing uncertainties, hard thoughts of God, and dreadful appre-
hensions of wrath to come. There are three things spoken concern-
ing that fear which is inconsistent with the assurance of forgiveness: —
First, With respect unto its principle, it is from a " spirit of bon-
dage:" Rom. viii. 15, "We have not received the spirit of bon-
dage again to fear." It is not such a fear as makes an occasional
incursion upon the mind or soul, such as is excited and occasioned by
incident darkness and temptation, such as the best, and persons of
the highest assurance, are liable and obnoxious unto; but it is such
as hath a complete abiding principle in the soul, even a " spirit of
bondage," — a prevailing frame constantly inclining it to fear, or dread-
ful apprehensions of God and its own condition. Secondly, That it
tends to bondage. It brings the soul into bondage: Heb. ii. 14, 15, he
died "to deliver them who through fear of death were all their lifetime
subject to bondage." Fear of death as penal, as it lies in the curse,
which is that fear that proceeds from a " spirit of bondage," brings the
persons in whom it is into bondage ; that is, it adds weariness, trouble,
and anxiety of mind unto fear, and puts them upon all ways and
means imaginable, unduly and disorderly, to seek for a remedy or
relief. Thirdly, It hath torment: " Fear hath torment," 1 John iv.
18. It gives no rest, no quietness, unto the mind. Now, this is so
cast out by gospel assurance of forgiveness, that, though it may
assault the soul, it shall not possess it; though it make incursions
upon it, it shall not dwell, abide, and prevail in it.
(3.) It gives the soul a hope and expectation of " the glory that
shall be revealed," and secretly stirs it up and enlivens it unto a sup-
portment in sufferings, trials, and temptations. This is the " hope
which maketh not ashamed," Rom. v. 5, and that because it will never
expose the soul unto disappointment. Wherever there is the root of
Ver. 4.] WAITING NECESSARY TO PEACE. 553
assurance, there will be this fruit of hope. The proper object of it is
things absent, invisible, eternal, — the promised reward, in all the no-
tions, respects, and concernments of it. This hope goes out unto, in
distresses, temptations, failiDgs, and under a sense of the guilt and
power of sin. Hence ariseth a spring of secret relief in the soul,
something that calms the heart and quiets the spirit in the midst of
many a storm. Now, as, wherever assurance is, there will be this
hope ; so wherever this secret relieving hope is, it grows on no other
root but a living persuasion of a personal interest in the things
hoped for.
(4.) As it will do many other things, so, that I may give one com-
prehensive instance, it will carry them out, in whom it is, to die for
Christ. Death, unto men who saw not one step beyond it, was es-
teemed of all things most terrible. The way and means of its ap-
proach add unto its terror. But tins is nothing in comparison of
what it is unto them who look through it as a passage into ensuing
eternity. For a man, then, to choose death rather than life, in the
most terrible manner of its approach, expecting an eternity to ensue,
it argues a comfortable persuasion of a good state and condition after
death. Now, I am persuaded that there are hundreds who, upon
gospel, saving accounts, would embrace a stake for the testimony of
Jesus, who yet know not at all that they have the assurance we
speak of ; and yet nothing else would enable them thereunto. But
these thiugs being beside the main of my intendment, I shall pur-
sue them no farther; only, the rule is of use: — Let the soul be sure
to be well acquainted with the nature of that which it seeks after,
and confesseth a sense of the want of.
KULE III.
Continuance in waiting necessary unto peace and consolation.
Whatever your condition be, and your apprehension of it, yet
continue waiting for a better issue, and give not over through weari-
ness or impatience. This rule contains the sum of the great ex-
ample given us in this psalm. Forgiveness in God being discovered,
though no sense of a particular interest therein as yet obtained, that
which the soul applies itself unto is diligent, careful, constant, perse-
vering waiting; which is variously expressed in the fifth and sixth
verses. The Holy Ghost tells us that " light is sown for the right-
eous, and gladness for the upright in heart," Ps. xcvii. 11. Light
'554 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
and gladness are the things now inquired after. Deliverance from
darkness, misapprehensions of God, hard, and misgiving thoughts of
his own condition, is that which a soul in its depths reacheth towards.
Now, saith the Holy Ghost, "These things are sown for the right-
eous/' Doth the husbandman, after he casts his seed into the earth,
immediately the next day, the next week, expect that it will be
harvest? doth he think to reap so soon as he hath sown? or doth he
immediately say, "I have laboured in vain, here is no return; I will
pull up the hedge of this field and lay it waste?" or, "I see a little grass
in the blade, but no corn; I will give it to the beasts to devour it?"
No; "his God," as the prophet speaks, "doth instruct him to discre-
tion, and doth teach him," — namely, what he must do, and how he
must look for things in their season. And shall not we be instructed
by him? "Behold, the husbandman," saith James, "waiteth for the
precious fruit of the earth, and hath long patience for it, until
he receive the early and latter rain," James v. 7. And is light
sown for them that are in darkness, and shall they stifle the seed
under the clods, or spoil the tender blade that is springing up, or
refuse to wait for the watering of the Spirit, that may bring it forth
to perfection? Waiting is the only way to establishment and as-
surance; we cannot speed by our haste; yea, nothing puts the end
so far away as making too much haste and speed in our journey.
The ground hereof is, that a sense of a special interest in forgiveness
and acceptance is given in to the soul by a mere act of sovereignty.
It is not, it will not be, obtained by or upon any rational conclusions
or deductions that we can make. All that we can do is but to apply
ourselves to the removal of hinderances, for the peace and rest sought
for come from mere prerogative : "When he giveth quietness, who then
can make trouble ? and when he hideth his face, who then can behold
him?" Job xxxiv. 29. Now, what is the way to receive that which
comes from mere sovereignty and prerogative? Doth not the nature
of the thing require humble waiting ? If, then, either impatience cast
the soul into frowardness, or weariness make it slothful (which are the
two ways whereby waiting is ruined), let not such a one expect any
comfortable issue of his contending for deliverance out of his depths.
And let not any think to make out their difficulties any other way :
their own reasonings will not bring them to any establishing conclu-
sion; for they may lay down propositions, and have no considerable
objections to lie against either of them, and yet be far enough from
that sweet consolation, joy, and assurance which is the product of
the conclusion, when God is not pleased to give it in. Yea, a man
may sometimes gather up consolation to himself upon such terms,
but it will not abide. So did David, Ps. xxx. 6, 7. He thus argues
with himself: "He whose mountain is made strong, to whom God is
Ver.l] UNBELIEF AND JEALOUSY LISTINGUISIIED. 55$
a defence, lie shall never be moved nor be shaken; but I am thus
settled of God : therefore I shall not be moved." And therein he re-
joiceth. It is an expression of exultation that he useth; but what
is the issue of it? In the midst of these pleasing thoughts of his, " God
hides his face," and " he is troubled;" he cannot any longer draw out
the sweetness of the conclusion mentioned. It was in him before
from the shinings of God's countenance, and not from any arguings
of his own.
No disappointment, then, no tediousness or weariness, should
make the soul leave waiting on God, if it intend to attain consola-
tion and establishment. So dealeth the church, Lam. hi. 21, " This
I recall to mind, therefore have I hope." What is that she calls to
mind ? This, that " it is of the Lord's mercy that we are not con-
sumed, because his compassions fail not," verse 22 ; — " I will yet hope,
I will yet continue in my expectation upon the account of never-
failing compassion, of endless mercies in him, whatever my present
condition be." And thence she makes a blessed conclusion, verse 26,
" It is good that a man should both hope and quietly wait for the
salvation of the Lord." And this is our third rule: — It is good to
hope and wait, whatever our present condition be, and not to give
over, if we would not be sure to fail; whereunto I speak no more,
because the close of this psalm insists wholly on this duty, which
must be farther spoken unto.
Rule IV.
Remove the hinderances of believing by a searching out of sin — Rules and direc-
tions for that duty.
Seeing, in the course of our believing and obedience, that which
is chiefly incumbent on us, for our coming up to establishment and
consolation, is spiritual diligence in the removal of the hinderances
thereof, let the soul that would attain thereunto make thorough
work in the search of sin, even to the sins of youth, that all scores
on that account may clearly be wiped out. If there be much rub-
bish left in the foundation of the building, no wonder if it always
shake and totter. Men's leaving of any sin unsearched to the bot-
tom will poison all their consolation. David knew this when, in
dealing with God in his distresses, he prays that he would not " re-
member the sins and transgressions of his youth," Ps. xxv. 7. Youth
is oftentimes a time of great vanity and unmindfulness of God;
many stains and spots are therein usually brought upon the con-
556 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
sciences of men. "Childhood and youth are vanity," Eccles. xi. 10;
not because they soon pass away, but because they are usually spent
in vanity, as the following advice of chap. xii. 1, to remember God
in those days, doth manifest The way of many is to wear such
things out of mind, and not to walk in a sense of their folly and
madness, — never to make thorough work with God about them. I
speak of the saints themselves ; for with others that live under the
means of grace, whom God intends any way to make useful and
industrious in their generation, this is the usual course : — by convic-
tions, restraining grace, afflictions, love of employment and repute,
God gives them another heart than they had for a season ; another
heart, but not a new heart. Hence, another course of life, another
profession, other actions than formerly, do flow. With this change
they do content themselves; they look on what is past perhaps with
delight, or as things fit enough for those days, but not for those they
have attained unto. Here they rest ; and therefore never come to
rest.
But I speak of the saints themselves, who make not such thorough,
full, close work in this kind as they ought. An after-reckoning may
come in on this hand to their own disturbance, and an unconquer-
able hinderance of their peace and settlement be brought in, on this
account. So was it with Job, chap. xiii. 26, " He maketh me to pos-
sess the iniquities of my youth." God filled his heart, his thoughts, his
mind, with these sins, — made them abide with him, so that he pos-
sessed them ; they were always present with him. He made the sins
of his youth the sufferings of his age. And it is a sad thing, as one
speaks, when young sins and old bones meet together; as Zophar,
chap. xx. 11, "His bones are full of the sins of his youth/' The
joyous frame of some men's youth makes way for sad work in their
age. Take heed, young ones ! you are doing that which will abide
with you to age, if not to eternity. This possessing of the sins
of youth, Job calls the " writing of bitter things against him;" as,
indeed, it is impossible but that sin should be bitter one time or
other. God calls it " a root that beareth gall and wormwood,"
Deut. xxix. 18; "a root of bitterness springing up into defilement,"
Heb. xii. 15. This, then, is to be searched out to the bottom.
Israel will not have success nor peace whilst there is an Achan in
the camp. Neither success in temptation nor consolation in believ-
ing is to be expected, whilst any Achan, any sin unreckoned for,
lies on the conscience.
Now, for them who would seriously accomplish a diligent search
in this matter, which is of such importance unto them, let them
take these two directions: —
1. Let them go over the consideration of those sins, and others
Ver.4.] SEARCH OF SIX NECESSARY TO CONSOLATION. 557
of the like nature, which may be reduced unto the same general
heads with them, which we laid doivn before as the sins which
generally cast men into deptlis and entanglements. And if they
find they have contracted the guilt of any of them, let them not
think it strange that they are yet bewildered in their condition, and
do come short of a refreshing sense of peace with God or an inte-
rest in forgiveness. Rather let them admire the riches of patience,
grace, and forbearance, that they are not cast utterly out of all
hopes of a recovery. This will speed an end unto their trouble,
according to the direction given.
2. Let them cast the course of their times under such heads and
seasons as may give them the more clear and distinct view and
apprehension of the p>assages in them between God and their souls
which may have been provoking unto him.
As, first, for the state of their inward man, let them consider, — •
(1.) The unregenerate part of their lives, that which was con-
fessedly so, before they had any real work of God upon their hearts ;
and therein inquire after two things: — First, If there were then
any great and signal eruptions of sins against God ; for of such
God requires that a deep sense be kept on our souls all our days.
How often do we find Paul calling over the sins of his life and ways
before his conversion! " I was/' saith he, " injurious, and a blas-
phemer/' Such reflections ought persons to have on any great pro-
voking occasions of sin, that may keep them humble, and necessitate
them constantly to look for a fresh sense of pardon through the
blood of Christ. If such sins lie neglected, and not considered ac-
cording to their importance, they will weaken the soul in its com-
forts whilst it lives in this world. Secondly, If there were any signal
intimations made of the good-will and love of God to the soul, which
it broke off from through the power of its corruption and temptation,
they require a due humbling consideration all our days. But this
hath been before spoken unto.
(2.) In that part of our lives which, upon the call of God, we have
given up unto him, there are two sorts of sins that do effectually
impeach our future peace and comfort ; which ought therefore to be
frequently reviewed and issued in the blood of Christ: — First, Such
as, by reason of any aggravating circumstances, have been accom-
panied with some especial unkindness towards God. Such are sins
after warnings, communications of a sense of love, after particular
engagements against them, relapses, omissions of great opportunities
and advantages for the furtherance of the glory of God in the world.
These kinds of sins have much unkindness attending them, and will
be searched out if we cover them. Secondly, Sins attended with
scandal towards fewer or more, or any one single person who is or
558 rtN EXPOSITION UPON PSALM cxxx. [Ver. 4.
may be concerned in us. The aggravations of these kinds of sins are
commonl}*- known.
(3.) The various outward states and conditions which we have
passed through, as of prosperity and afflictions, should in like man-
ner fall under this search and consideration. It is but seldom that
we fill up our duty or answer the mind of God in any dispensation
of providence, and if our neglect herein be not managed aright, they
will undoubtedly hinder and interrupt our peace.
EULE V.
The fifth rule — Distinction between unbelief and jealousy.
Learn to distinguish between unbelief and jealousy.
There is a twofold unbelief: — 1. That which is universal and
privative, such as is in all unregenerate persons ; they have no faith at
all,— that is, they are dead men, and have no principles of spiritual
life. This I speak not of; it is easily distinguished from any grace,
being the utter enemy and privation as it were of them all. 2. There
is an unbelief partial and negative, consisting in a staggering at or
questioning of the promises. This is displeasing to God, a sin which
is attended with unknown aggravations, though men usually indulge
it in themselves. It is well expressed, Ps. lxxviii. 19, 20. God had
promised his presence to the people in the wilderness to feed, sustain,
and preserve them. How did they entertain these promises of God?
"Can he," say they, " give bread? can he provide flesh for his people?"
verse 20. What great sin, crime, or offence is in this inquiry? Why,
verse 19, this is called speaking against God: "They spake against
God ; they said, Can he furnish a table in the wilderness?" Unbelief
in question of the promises is a " speaking against God ; " a " limiting
of the Holy One of Israel," as it is called, verse 41 ; an assigning of
bounds to his goodness, power, kindness, and grace, according to what
we find in ourselves, which he abhors. By this unbelief we makfe
God like ourselves ; that is, our limiting of him, expecting no more
from him than either we can do, or see how it may be done. This,
you will say, was a great sin in the Israelites, because they had no
reason to doubt or question the promises of God. It is well we think
so now; but when they were so many thousand families, that had not
one bit of bread nor drop of water aforehand for themselves and their
little ones, there is no doubt but they thought themselves to have as
good reason to question the promises as any one of you can think
that you have. We are ready to suppose that we have all the reasons
Ver.4.] UNBELIEF AND JEALOUSY DISTINGUISHED. 55$
in the world : every one supposeth he hath those that are more cogent
than any other hath to question the promises of grace, pardon, and
forgiveness ; and therefore the questioning of them is not their sin,
but their duty. But pretend what we will, this is speaking against
God, limiting of him ; and that which is our keeping off from stead-
fastness and comfort.
But now there may "be a jealousy in a gracious heart concerning
the love of Christ, which is acceptable unto him, at least which he is
tender towards, that may be mistaken for this questioning of the
promises by unbelief, and so help to keep the soul in darkness and
disconsolation. This the spouse expresseth in herself: Cant. viii. 6,
"Love is strong as death; jealous}7 is hard as the grave: the coals
thereof are coals of fire, which hath a most vehement flame/'' Love
is the foundation, the root ; but yet it bears that fruit which is bitter,
although it be wholesome, — that which fills the soul with great per-
plexities, and makes it cry out for a nearer and more secure admission
into the presence of Christ. " Set me," saith the spouse, " as a seal
upon thine heart, as a seal upon thine arm : for jealousy is cruel as the
grave;" — " I cannot bear this distance from thee, these fears of my
being disregarded by thee. ' Set me as a seal upon thine heart/ "
Now, this spiritual jealousy is the solicitousness of the mind of a
believer, who hath a sincere love for Christ, about the heart, affec-
tion, and good-will of Christ towards it, arising from a consciousness
of its own unworthiness to be beloved by him or accepted with him.
All causeless jealousy ariseth from a secret sense and conviction of
unworthiness in the person in whom it is, and a high esteem of him
that is the object of it, or concerning whose love and affection any
one is jealous. So it is with this spiritual jealousy. The root of it is
love, sincere love, that cannot be " quenched by waters" nor "drowned
by floods," verse 7, — which nothing can utterly prevail against or over-
come. This gives the soul high thoughts of the glorious excellencies
of Christ, fills it with admiration of him ; these are mixed with a due
sense of its own baseness, vileness, and unworthiness to be owned by
him or accepted with him. Now, if these thoughts, on the one hand
and on the other, be not directed, guided, and managed aright by
faith, — which alone can show the soul how the glory of Christ con-
sisteth principally in this, that he, being so excellent and glorious, is
pleased to love us with love inexpressible who are vile and sinful, —
questionings about the love of Christ, and those attended with much
anxiety and trouble of mind, will arise. Now, this frame may some-
times be taken for a questioning of the promises of God, and that to
be a defect in faith which is an excess of love, or at most such an
irregular acting of it as the Lord Christ will be very tender towards,
and which is consistent with peace and a due sense of the forgiveness
5 GO AN EXPOSITION UPON PSALM CXXX. [Ver.4*
of sins. Mistake not, then, these one for another, lest much cause-
less unquietness ensue in the judgment which you are to make of
yourselves.
But you will say, " How shall we distinguish between these two, so
as not causelessly to be disquieted and perplexed?" I answer briefly, —
1. Unbelief, working in and by the questioning of the promises of
God, is a vjeakening, disheartening, dispiriting thing. It takes off
the edge of the soul from spiritual duties, and weakens it both as unto
delight and strength. The more any one questions the promises of
God, the less life, power, joy, and delight in obedience he hath ; for
faith is the spring and root of all other graces, and according as that
thriveth or goeth backwards so do they all. Men think sometimes that
their uncertainty of the love of God, and of acceptance with him by
the forgiveness of sin, doth put them upon the performance of many
duties; and they can have no rest or peace in the omission of them.
It may be it is so ; yea, this is the state and condition with many.
But what are these duties? and how are they performed? and what
is their acceptance with God? The duties themselves are legal;
which denomination ariseth not from the nature, substance, or matter
of them, for they may be the same that are required and enjoined
in the gospel, but from the principle from whence they proceed and
the end to which they are used. Now these in this case are both
legal; their principle is legal fear, and their end is legal righteous-
ness,— the whole attendance unto them a " seeking of righteousness
as it were by the works of the law." And how are they performed ?
Plainly, with a bondage-frame of spirit, without love, joy, liberty, or
delight. To quiet conscience, to pacify God, are the things in them
aimed at, all in opposition to the blood and righteousness of Christ.
And are they accepted with God ? Let them be multiplied never
so much, he everywhere testifieth that they are abhorred by him.
This, then, unbelief mixed with convictions will do. It is the pro-
per way of venting and exercising itself where the soul is brought
under the power of conviction. But as unto gospel obedience, in all
the duties of it, to be carried on in communion with God by Christ
and delight in him, all questioning of the promises weakens and dis-
courageth the soul, and makes them all wearisome and burdensome
unto it.
But the jealousy that is exercised about the person and love of
Christ unto the soul is quite of another nature, and produceth other
effects. It cheers, enlivens, and enlargeth the soul, stirs up to ac-
tivity, earnestness, and industry in its inquiries and desires after
Christ. " Jealousy," saith the spouse, " ' is hard as the grave ;' there-
fore, ' set me as a seal upon thine heart, as a seal upon thine arm/" It
makes the soul restlessly pant after nearer, more sensible, and more
Ver.4.] FAITH AND SPIRITUAL SENSE DISTINGUISHED. 5G1
assured communion with Christ; it stirs up vigorous and active
spirits in all duties. Every doubt and fear that it ingenerates con-
cerning the love of Christ stirs up the soul unto more earnestness
after him, delight in him, and sedulous watching against every thing
that may keep it at a distance from him, or occasion him to hide,
withdraw, or absent himself from it.
2. Unbelief, that works by questioning of the promises, is univer-
sally selfish; it begins and ends in self. Self-love, in desires after
freedom from guilt, danger, and punishment, is the life and soul of
it. May this end be attained, it hath no delight in God; nor doth
it care what way it be attained, so it may be attained. May such
persons have any persuasions that they shall be freed from death and
hell, be it by the works of the law or by the observance of any in-
ventions of their own, whether any glory ariseth unto God from his
grace and faithfulness or no, they are not solicitous.
The jealousy we speak of hath the person of Christ and his excel-
lency for its constant object. These it fills the mind with in many
and various thoughts, still representing him more and more amiable
and more desirable unto the soul : so doth the spouse upon the like
occasion, as you may see at large, Cant. v. 9-1 6. Being at some
loss for his presence, for he had withdrawn himself, not finding her
wonted communion and intercourse with him, fearing that, upon her
provocation, she might forfeit her interest in his love, she falls upon
the consideration of all his excellencies; and thereby the more in-
flames herself into desires after his company and enjoyment. All
these diverse things may be thus distinguished and discerned.
Rule VI.
Distinction between faith and spiritual sense.
Learn to distinguish between faith and spiritual sense.
This rule the apostle gives us, 2 Cor. v. 7, " We walk by faith,
and not by sight." It is the sight of glory that is especially here in-
tended. But faith and sense in any kind are clearly distinguished.
That may be believed which is not felt; yea, it is the will and
command of God that faith should stand and do its work where all
sense fails, Isa. 1. 10. And it is with spiritual sense in this matter as
it is with natural. Thomas would not believe unless he saw the
object of his faith with his eyes, or felt it with his hand. But saith
our Saviour, " Blessed" are they that have not seen, and yet believe,"
VOL. VI. £6
562 AN EXPOSITION UPON PSALM cxxx. [Ver. 4
— who believe upon the testimony of God, without the help of their
own sense or reason. And if we will believe no more of God, of his
love, of his grace, of our acceptance with him, than we have a spiritual
affecting sense of, we shall be many times at a loss. Sensible im-
pressions from God's love are great springs of joy; but they are not
absolutely necessary unto peace, nor unto an evidence that we do
believe.
We will deal thus with the vilest person living, — we will believe
him whilst we have the certainty of our sense to secure us. And if
we deal so with God, what is there in our so doing praiseworthy?
The prophet tells us what it is to believe in respect of providence,
Hab. iii. 1 7. When there is nothing left outward and visible to sup-
port us, then to rest quietly on God, that is to believe: so Ps. lxxiii.
26. And the apostle, in the example of Abraham, shows us what it
is to believe with respect unto a special promise: Rom. iv. 18,
" Against hope, he believed in hope." When he saw not any out-
ward ordinary means for the accomplishment of the promise, when
innumerable objections arose against any such hope as might have
respect unto such means, yet he resolved all his thoughts into the
faithfulness of God in the promise, and therein raised a new hope in
its accomplishment; so in hope believing against hope.
To clear this matter, you must observe what I intend by this spi-
ritual sense, which you must learn to distinguish faith from, and to
know that true faith interesting the soul in forgiveness may be with-
out it; that so you may not conclude unto a real want of pardon
from the want of the refreshing sense of it.
Grace in general may be referred unto two heads: — 1. Our accepta-
tion with God through Christ, — the same upon the matter with the
forgiveness of sin that we are treating of ; and, 2. Grace of sanctifi-
cation from God in Christ. Of each of these there is a spiritual
sense or experience to be obtained, in both distinguished from faith
that gives us a real interest in forgiveness.
1. Of the first, or the spiritual sense that we have of acceptance with
God, there are sundry parts or degrees; as, first, hereunto belongs
peace with God: Rom. v. 1, " Being justified by faith, we have peace
with God." This peace is the rest and composure of the soul emerg-
ing out of troubles, upon the account of the reconciliation and friend-
ship made for it by the blood of Christ. And it hath, as all peace
hath, two parts, — first, a freedom from war, trouble, and distress ; and,
secondly, rest, satisfaction, and contentment in the condition attained ;
— and this, at least the second part of it, belongs unto the spiritual
sense that we inquire after. Again: there is in it "joy in the Holy
Ghost," called "joy unspeakable, and full of glory," 1 Pet. i. 8; as
also " glorying in the Lord" upon the account of his grace, Isa, xlv. 25 ;
Ver.4.] FAITH AND SPIRITUAL SENSE DISTINGUISHED. 5G3
with many the like effects, proceeding from a " shedding abroad of
the love of God in our hearts," Rom. v. 5.
Yea, you say, these are the things you aim at; these are the things
you would attain, and be filled withal. It is this peace, this joy, this
glorying in the Lord, that you would always be in the possession of. I
sa}', you do well to desire them, to seek and labour after them, — they
are purchased by Christ for believers ; but you will do well to con-
sider under what notion you do desire them. If you look on these
things as belonging to the essence of faith, without which you can
have no real interest in forgiveness or acceptance with God, you
greatly deceive your own souls, and put yourselves out of the way of
obtaining of them. These things are not believing, nor adequate
effects of it, so as immediately to be produced wherever faith is ;
but they are such consequents of it as may or may not ensue upon
it according to the will of God. Faith is a seed that contains them
virtually, and out of which they may be in due time educed by the
working of the word and Spirit ; and the way for any soul to be
made partaker of them is to wait on the sovereignty of God's grace,
who createth peace in the exercise of faith upon the promises. He,
then, that would place believing in these things, and will not be
persuaded that he doth believe until he is possessed of them, he
doth both lose the benefit, advantage, and comfort of what he hath,
and, neglecting the due acting of faith, puts himself out of the way
of attaining what he aimeth at.
These things, therefore, are not needful to give you a real saving
interest in forgiveness, as it is tendered in the promise of the gospel
by the blood of Christ. And it may be it is not the will of God that
ever you should be intrusted with them. It may be it would not
be for your good and advantage so to be. Some servants that are
ill husbands must have their wages kept for them to the year's end,
or it will do them no good. It may be, some would be such spend-
thrifts of satisfying peace and joy, and be so diverted by them from
attending unto some necessary duties, — as of humiliation, mortifica-
tion, and self-abasement, without which their souls canuot live, — that
it would not be much to their advantage to be intrusted with them.
It is from the same care and love that peace and joy are detained
from some believers, and granted unto others.
You are therefore to receive forgiveness by a pure act of believing,
in the way and manner before at large described. And do not think
that it is not in you unless you have constantly a spiritual sense of
it in your hearts. See, in the meantime, that your faith bringeth
forth .obedience, and God in due time will cause it to bring forth
peace.
2. The like may be said concerning the other head of grace, though
564 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
it be not so direct unto our purpose, yet tending also to the relief of
the soul in its depths. This is the grace that we have from God in
Christ for our sanctification. When the soul cannot find this in him-
self; when he hath not a spiritual sense and experience of its in-
being and power; when it cannot evidently distinguish it from that
which is not right or genuine, — it is filled with fears and perplexities,
and thinks it is yet in its sin. He is so, indeed, who hath no grace
in him ; but not he always who can find none in him. But these
are different things. A man may have grace, and yet not have it
at sometimes much acting; he may have grace for life, when he
hath it not for fruitfulness and comfort, though it be his duty so
to have it, Rev. iii. 2; 2 Tim. i. 6. And a man may have grace
acting in him, and yet not know, not be sensible, that he hath acting
grace. We see persons frequently under great temptations of appre-
hension that they have no grace at all, and yet at the same time, to
the clearest conviction of all who are able to discern spiritual things,
sweetly and genuinely to act faith, love, submission unto God, and
that in a high and eminent manner. Ps. lxxxviii., Heman complains
that he was " free among the dead," " a man of no strength," verses
4, 5, — as one that had no spiritual life, no grace. This afflicted his
mind, and almost distracted him, verse 15; and yet there can be no
greater expressions of faith and love to God than are mixed with
his complaints.
These things, I say then, are not to be judged of by spiritual sense,
but we are to live by faith about them. And no soul ought to con-
clude, that because it hath not the one it hath not the other, — that
because it hath not joy and peace, it hath no interest in pardon and
forgiveness.
Rule VII.
The seventh rule — Mix not foundation and building work together.
Mix not too much foundation and building work together. Our
foundation in dealing with God is Christ alone, mere grace and par-
don in him.
Our building is in and by holiness and obedience, as the fruits of
that faith by which we have received the atonement. And great
mistakes there are in this matter, which bring great entanglements
on the souls of men. Some are all their days laying of the founda-
tion, and are never able to build upon it unto any comfort to them-
Ver.4.] FOUNDATION AND SPIRITUAL BUILDING DISTINGUISHED. 565
selves or usefulness unto others; and the reason is, because they
will be mixing with the foundation stones that are fit only for the
following building. They will be bringing their obedience, duties,
mortification of sin, and the like, unto the foundation. These are
precious stones to build with, but unmeet to be first laid, to bear
upon them the whole weight of the building. The foundation is to
be laid, as was said, in mere grace, mercy, pardon in the blood of
Christ. This the soul is to accept of and to rest in merely as it is
grace, without the consideration of any thing in itself, but that it is
sinful and obnoxious unto ruin. This it finds a difficulty in, and
would gladly have something of its own to mix with it. It cannot
tell how to fix these foundation-stones without some cement of its
own endeavours and duty ; and because these things will not mix,
they spend a fruitless labour about it all their days. But if the
foundation be of grace, it is not at all of works; for " otherwise grace
is no more grace." If any thing of our own be mixed with grace in
this matter, it utterly destroys the nature of grace ; which if it be
not alone, it is not at all. But doth this not tend to licentiousness?
doth not this render obedience, holiness, duties, mortification of sin,
and good works needless? God forbid; yea, this is the only way to
order them aright unto the glory of God. Have we nothing to do
but to lay the foundation? Yes; all our days we are to build upon
it, when it is surely and firmly laid. And these are the means and
ways of our edification. This, then, is the soul to do who would come
to peace and settlement: — Let it let go all 'former endeavours, if it
have been engaged unto any of that kind, and let it alone receive,
admit of, and adhere to, mere grace, mercy, and pardon, with a full
sense that in itself it hath nothing for which it should have an inte-
rest in them, but that all is of mere grace through Jesus Christ:
" Other foundation can no man lay." Depart not hence until this
work be well over. Surcease not an earnest endeavour with your
own hearts to acquiesce in this righteousness of God, and to bring
your souls unto a comfortable persuasion that " God for Christ's sake
hath freely forgiven you all your sins." Stir not hence until this be
effected. If you have been engaged in another way, — that is, to
seek for an interest in the pardon of sin by some endeavours of your
0WIlj — it is not unlikely but that you are filled with the fruit of your
own doings ; that is, that you go on with all kinds of uncertainties,
and without any kind of constant peace. Ketum, then, again hither ;
brine this foundation-work to a blessed issue in the blood of Christ ;
and when that is done, up and be domg.
You know how fatal and ruinous it is for souls to abuse the grace
of God and the apprehension of the pardon of sins in the course of
their obedience,— to countenance themselves in sin or the negligence
5G6 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
of any duty ; this is to turn the grace of God into wantonness, as we
have elsewhere at large declared. And it is no less pernicious to
bring the duties of our obedience, any reserves for them, any hopes
about them, into the matter of pardon and forgiveness, as we are to
receive them from God. But these things, as they are distinct in
themselves, so they must be distinctly managed in the soul ; and the
confounding of them is that which disturbs the peace and weakens
the obedience of many. In a confused manner they labour to keep
up a life of grace and duty; which will be in their places conjoined,
but not mined or compounded.
First, to take up mercy, pardon, and forgiveness absolutely on the
account of Christ, and then to yield all obedience in the strength of
Christ and for the love of Christ, is the life of a believer, Eph. ii.
8-10.
Rule VIII.
The eighth rule — Spend not time in heartless complaints.
Take heed of spending time in complaints when vigorous actings
of grace are your duty.
Fruitless and heartless complaints, bemoanings of themselves and
their condition, is the substance of the profession that some make.
If they can object against themselves, and form complaints out
of their conditions, they suppose they have done their duty. I
have known some who have spent a good part of their time in going
up and down from one to another with their objections and com-
plaints. These things are contrary to the life of faith. It is good,
indeed, in our spiritual distresses, to apply ourselves. unto them who
are furnished with the tongue of the learned, to know how to speak
a word in season unto him that is weary ; but for persons to fill
their minds and imaginations with their own objections and com-
plaints, not endeavouring to mix the words that are spoken for their
relief and direction with faith, but going on still in .their own way,
this is of no use or advantage. And yet some, I fear, may please
themselves in such course, as if it had somewhat of eminency in re-
ligion in it.
Others, it may be, drive the same trade in their thoughts, although
they make not outwardly such complaints. They are conversant, for
the most part, with heartless despondings. And in some they are
multiplied by their natural constitutions or distempers. Examples
of this kind occur unto us every day. Now, what is the advantage
Ver.4.] COMPLAINTS TO BE AVOIDED. 5G7
of these things? What did Zion get when she cried, " The Lord hath
forsaken me, and my Lord hath forgotten me?" or Jacob, when he
said, " My way is hid from the Lord, and my judgment is passed
over from my God?" Doubtless they did prejudice themselves.
How doth David rouse up himself when he found his mind inclinable
unto such a frame? for having said, " Why dost thou cast me off?
why go I mourning because of the oppression of the enemy?"
he quickly rebukes and recollects himself, saying, " Why art thou
cast down, 0 my soul? and why art thou disquieted within me?
hope in God," Ps. xliii. 2, 5.
We must say, then, unto such heartless complainers, as God did to
Joshua, " Get you up; why lie you thus upon your faces?" Do you
think to mend your condition by wishing it better, or complaining
it is so bad? Are your complaints of want of an interest in forgive-
ness a sanctified means to obtain it? Not at all; you will not deal
so with yourselves in things natural or civil. In such things you
will take an industrious course for a remedy or for relief. In things
of the smallest importance in this world and unto this life, you will
not content yourselves with wishing and complaining; as though
industry in the use of natural means, for the attaining of natural
ends, were the ordinance of God, and diligence in the use of spiritual
means, for the obtaining of spiritual ends, were not,
Do not consult your own hearts only. What is it that the Scrip-
ture calls for in your condition? Is it not industry and activity of
spirit? And what doth the nature of the thing require? Distress
that is yet hoped to be conquered evidently calls for industry and
diligence in the use of means for deliverance. If you are past hope,
it avails not to complain ; if you are not, why do you give up your-
selves to despondencies? Our Saviour tells us that " the kingdom
of heaven suffereth violence, and the violent take it by force," Matt.
xi. 12. It is not of the outward violence of its enemies seeking to
destroy it that our Saviour speaks, but of that spiritual fervency
and ardency of mind that is in those who intend to be partakers of
it ; for ,S/a^ra;, " is taken by force," Luke xvi. 1 6, is no more but
tbayyiXifyrai, "is preached ;" — "The kingdom of God is preached, and
every man presseth into it." Pressing into it, and taking it by force,
are the same thing. There is, then, a violence, a restless activity and
vigour of spirit, to be used and exercised for an interest in this king-
dom. Apply this to your condition. Are you in depths and doubts,
staggering and uncertain, not knowing what is your condition, nor
whether you have any interest in the forgiveness that is with God ?
Are you tossed up and down between hopes and fears ? [Do you]
want peace, consolation, and establishment? Why lie you upon your
faces ? Get up, watch, pray, fast, meditate, offer violence to your
568 AN EXPOSITION UPON PSALM cxxx. [Ver. 4.
lusts and corruptions ; fear not, startle not at their crying or impor-
tunities to be spared; press unto the throne of grace by prayers,
supplications, importunities, restless requests. This is the way to
take the kingdom of heaven. These things are not peace, they are
not assurance ; but they are part of the means that God hath ap-
pointed for the attainment of them.
What, then, is the peculiar instruction that is proper for souls in
this condition? That, plainly, of the apostle, 2 Pet. i. 10, " Give
diligence to make your calling and election sure/' "Alas!"saith
the soul, " I am at no certainty, but rather am afflicted and tossed,
and not comforted. My heart will come to no stability. I have no
assurance, know not whether I am chosen or called ; yea, fear that
my latter end will be darkness and sorrow. There is, I confess, for-
giveness with God, but [I J justly fear I shall never be made partaker of
it." What is the usual course that is taken in such complaints by
them to whom they are made? Mostly, they have a good opinion of
them that come with these complaints; they judge them to be godly
and holy, though much in the dark. If they knew them not before,
yet upon these complaints they begin to be well persuaded of them.
Hereupon, they are moved with pity and compassion, and troubled
to see them in their perplexities, and set themselves to tender relief
unto them : they mind them of the gracious promises of the gospel ;
it may be, fix upon some one or more of them in particular, which
they explain to them; thence they mind them of the abundant grace
and tender love of the Father, of the merciful care of our High
Priest, his readiness and ability to save, his communications of such
favours unto them as they perceive not. By such ways and means,
by such applications, do they seek to relieve them in the state and
condition wherein they are. But what is the issue? Doth not this
relief prove, for the most part, like the morning cloud, and as the
early dew? A little refreshment it may be it yields for a season,
but is quickly again dried up, and the soul left in its heartless, wither-
ing condition.
You will say, then, " Do you condemn this manner of proceeding
with the souls of men in their doubts, fears, and distresses? or would
you have them pine away under the sense of their condition, or abide
in this uncertainty all their days?" I answer, No; I condemn not
the way ; I would not have any left comfortless in their depths. But
yet I would give these two cautions: —
1. That spiritual wisdom and prudence is greatly required in this
matter, in the administration of consolation to distressed souls. If
in any thing, the tongue of the spiritually learned is required herein,
— namely, in speaking a word in season to them that are weary. A
promiscuous drawing out of gospel consolations, without a previous
Ver.4.] COMPLAINTS TO BE AVOIDED. 5 CD
right iudgment concerning the true state and condition of the souls
applied unto, is seldom useful, ofttimes pernicious. And let men
take care how they commit their souls and consciences unto such who
have good words in readiness for all comers.
2. If counsel and consolation of this kind be given, special and
distinct from the advice we are upon of watchfulness, diligence, spi-
ritual violence in a way of duty, it is exceeding dangerous, and will
assuredly prove useless ; for let us see what counsel the Holy Ghost
gives in this condition unto them who would make their " calling
and election sure," who would be freed from their present fears and
uncertainties, who complain of their darkness and dangers. Why,
saith he, " Giving all diligence, add to your faith virtue," and so on,
2 Pet i. 5-7 ; " for," saith he, " if ye do these things ye shall never
fall : for so an entrance shall be ministered unto you abundantly into
the everlasting kingdom of our Lord and Saviour Jesus Christ," verse
11. You who are now in the skirts of it, who know not whether you
belong to it or no, you shall have an entrance into the kingdom of
Christ, and all the joy, comforts, consolations, and glory of it shall
be richly administered unto you. This is the advice that the Holy
Ghost gives in this case; and this is the blessed promise annexed unto
the following of this advice ; and this the former compassionate course
of administering consolation is not to be separated from.
But you will, it may be, here say, " We are so dead and dull, so
chained under the power of corruptions and temptations, that we are
not able thus to put -forth the fruit of a spiritual life in adding one
grace unto another." But do you use diligence, study, endeavours,
all diligence, diligence at all times, in all ways by God appointed, all
manner of diligence within and without, in private and public, to
this end and purpose? Do you study, meditate, pray, watch, fast,
neglect no opportunity, keep your hearts, search, try, examine your-
selves, flee temptations and occasions of cooling, deadening, and
stifling grace? Do these things abound in you? Alas! you cannot
do thus, you are so weak, so indisposed. But, alas! you will not,
you will not part with your ease, you will not crucify your lusts, you
will not use all diligence ; but must come to it, or be contented to
spend all your days in darkness, and to lie down in sorrow.
Thus do men frequently miscarry. Is it any news, for persons to
bewyail the folly of their nature and ways in the morning and even-
ing, and yet scarce stand upon their watch any part of the day, or in
any occasion of the day? Is this " giving all diligence?" Is this
" wTorking out our salvation with fear and trembling?" And may
we not see professors even indulging themselves in ways of vanity,
folly, wrath, envy, sloth, and the like, and yet complain at what a
loss they are, how unquiet, how uncertain ? God forbid it should be
570 AN EXrOSITION UPON PSALM cxxx. [Ver.4.
otherwise with you, or that we should endeavour to speak peace unto
you in any such a frame. To hear of a person that he walks slothfully,
carelessly, or indulgeth his corruptions, and to find him complaining
that he is at a loss whether he have any interest in pardon or no; to
give or tender comfort to such mourners, without a due admonition
of their duty to use diligence in the use of means, for to help on
their delivery out of the condition wherein they are, is to tender
poison unto them.
To this, then, the soul must come that is in depths, if it intend to
be delivered. Heartless complaints, with excuses to keep it from
vigorous, spiritual diligence, must be laid aside; if not, ordinarily,
peace, rest, and stability will not be obtained. A great example
hereof we have in the spouse, Cant. v. 2-8. She is drowsy and indis-
posed unto communion with Christ, whereunto she is invited, verse
2 ; this puts her upon making excuses, from the unfitness of the time,
and her present indisposition and unpreparedness as to the duty
whereunto she was called, verse 3. Hereupon Christ withdraws his
presence from her, and leaves her at a loss as to her former comforts,
verse 6. What course doth she now take? Doth she now lie down
again in her former slumber? doth she make use of her former ex-
cuses and pretences why she should not engage into the duties she
was called unto? No such thing; but now, with all earnestness, di-
ligence, sedulity, and importunity, she engageth in all manner of
duties, whereby she may recover her former comforts, as you may
see in the text. And this must be the course of others who would
obtain the same success. Spiritual peace and sloth will never dwell
together in the same soul and conscience.
EULE IX.
The ninth rule — Talce heed of undue expressions concerning' God and his ways
in distress.
Take heed, in doubts, distresses, and perplexities, of hard thoughts
of God, hasty umveighed expressions concerning him or his ways,
or of secret resolves that it were as good give over ivaiting as con-
tinue in the state wherein you are, seeing your condition is reme-
diless.
On three occasions are such thoughts and resolves apt to befall
the minds of men ; which sometimes break forth into unwarrantable
expressions concerning God himself and his ways: —
Ver.4.] HARD THOUGHTS CF GOD TO BE AVOIDED. 571
1. In deep perplexities of mind, by reason of some pressing terror
from the Lord.
2. On the long wearisome continuance of some tempting distress;
and hereof we have many examples, some whereof shall be mentioned.
3. In spiritual disappointments, through the strength of lust or
temptation. When a person hath, it may be, recovered himself,
through grace, from a perplexing sense of the guilt of some sin, or
it may be from a course, shorter or longer, lesser or greater, of back-
sliding and negligent walking with God, and therein goes on cheer-
fully for a season in the course of his obedience ; if this person, through
the power of temptation, subtilty of lusts, neglect of watchfulness,
by one means or other, is surprised in the sins or ways that he had
relinquished, or is turned aside from the vigour of that course where-
in he was engaged, he may be exposed not only to great desponden-
cies, but also be overtaken with secret resolves to give over contend-
ing, seeing it is to no more purpose, nay, to no purpose, and that
God regards him not at all.
Take an instance or two in each kind: —
The first we have in Job, in the extremity of his trials and terrors
from the Lord. See, among other places, chap. x. S : " Is it," saith
he to God, " good unto thee that thou shouldest oppress, that thou
shouldest despise the work of thine hands?" Ah ! poor worms, with
whom have we to do ? " Who shall say unto a king, Thou art wicked ?
and to princes, Ye are ungodly? And will ye speak to Him who re-
specteth not the person of princes, nor regardeth them more than the
poorest in the earth?" And see what conclusions from such thoughts
as these he doth infer: chap. xiv. 16, 17, " Thou numberest my steps:
dost thou not watch over my sin? My transgression is sealed up
in a bag, and thou sewest up mine iniquity." He chargeth God to
be his enemy, one that watched for all opportunities and advantages
against him, that seemed to be glad at his halting, and take care
that none of his sins should be missing when he intended to deal
with him. Had this indeed been the case with him, he had perished
unto eternity, as elsewhere he acknowledged.
Of the other we have an instance in the church: Lam. iii. 18, "I
said, My strength and my hope is perished from the Lord." Pre-
sent grace in spiritual strength and future expectation of mercy are
all gone. And what is got by this? Secret hard thoughts of God
himself are hereby ingenerated: as verse 8, " When I cry and shout,
he shutteth out my prayer;" verse 44, " Thou hast covered thyself
with a cloud, that our prayer should not pass through." These
things are grievous unto God to bear, and no way useful to the soul
in its condition; yea, they more and more unfit it for every duty
that may lie in a tendency to its relief and deliverance.
572 AX EXPOSITION UPON PSALM CXXX. [Ver.l.
So was it with Jonah : chap. ii. 4, " I said, I am cast out of thy
sight ; " — " All is lost and gone with me ; as good give over as contend ;
I do but labour in vain. Perish I must, as one cast out of the sight
of God/' The like complaints fell also from Heman in his distress,
Ps. lxxxviii.
The general who heard one of his soldiers cry out, upon a fresh
onset of the enemy, " Now we are undone, now we are ruined,"
called him a traitor, and told him it was not so whilst he could
wield his sword. It is not for every private soldier on every danger
to make judgment of the battle; that is the work of the general.
Jesus Christ is " the captain of our salvation •" he hath undertaken
the leading and conduct of our souls through all our difficulties.
Our duty is to fight and contend; his work is to take care of the
event, and to him it is to be committed.
That, then, you make a due use of this rule, keep always in your
minds these two considerations: —
1. That it is not for you to take the judgment of Christ out of
his hand, and to be passing sentence upon your own souls. Judg-
ment as to the state and condition of men is committed unto Christ,
and to him it is to be left. This we were directed unto in our first
rule, and it is of special use in the case under consideration. Self-
judging in reference unto sin and the demerit of it is our duty.
The judging of our state and condition in relation unto the remedy
provided is the office and work of Jesus Christ, with whom it is to
be left.
2. Consider that hard thoughts of what God will do with you,
and harsh desponding sentences pronounced against yourselves, will
insensibly alienate your hearts from God. It may be when men's
perplexities are at the height, and the most sad expressions are as
it were wrested from them, they yet think they must justify God,
and that they do so accordingly. But yet such thoughts as those
mentioned are very apt to infect the mind with other inclinations :
for after a while they will prevail with the soul to look on God as
an enemy, as one that hath no delight in it; and what will be the
consequence thereof is easily discernible. None will continue to
love long where they expect no returns. Sutler not, then, your
minds to be tainted with such thoughts; and let not God be dis-
honoured by any such expressions as reflect on that infinite grace
and compassion which he is exercising towards you.
Ver.4.] THE LEAST APPEARANCE OF GRACE TO BE IMPROVED. 573
EULE X.
The tenth rule — Duly improve the least appearances of God in a way of grace or
pardon.
If you would come to stability, and a comforting persuasion of
an interest in forgiveness by the blood of Christ, improve the least
appearances of him unto your souls, and the least intimations of
his love in pardon, that are made unto you in the way of God.
The spouse takes notice of her Husband, and rejoiceth in him, when
he stands behind the wall, when he doth but look forth at the win-
dow and show himself at the lattice, — when she could have no clear
sight of him, Cant. ii. 9. She lays hold on the least appearance of
him to support her heart withal, and to stir up her affections to-
wards him. Men in dangers do not sit still to wait until something
presents itself unto them that will give assured deliverance; but
they close with that which first presents itself unto them, that is of
the same kind and nature with what they look after. And thus
God doth in many places express such supportments as give the
soul little more than a possibility of attaining the end aimed at:
as Zeph. ii. 3, " It may be ye shall be hid in the day of the Lord's
ancer;" and Joel ii. 14, " Who knoweth but he will return and
leave a blessing?" — " It maybe we shall be hid; it may be we shall
have a blessing." And this was the best ground that Jonathan had
for the great undertaking against the enemies of God : 1 Sam. xiv. 6,
" It may be that the Lord will work for us." And to what end cloth
God at any time make these seemingly dubious intimations of grace
and mercy? Is it that we should, by the difficulty included in them,
be discouraged and kept from him? Not at all; he speaks nothing
to deter sinners, especially distressed sinners, from trusting in him.
But his end is, that we should close with, and lay hold upon and
improve, the least appearances of grace, which this kind of expres-
sions doth give unto us. When men are in a voyage at sea, and meet
with a storm or a tempest which abides upon them, and they fear
will at last prevail against them, if they make so far a discovery of
land as that they can say, " It may be there is land, it may be it is
such a place where there is a safe harbour," none can positively say
it is not; there lies no demonstration against it. In this condition,
especially if there be no other way of escape, delivery, or safety pro-
posed to them, this is enough to make them to follow on that dis-
covery, and with all diligence to steer their course that way, until
they have made a trial of it unto the utmost. The soul of which
we speak is afflicted and tossed, and not comforted. There is in the
574 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
intimation of grace and pardon intended a remote discovery made
of some relief. This may be Christ; it may be forgiveness. This it
is convinced of; it cannot deny but at such or such a time, under
such ordinances, or in such duties, it was persuaded that yet there
might be mercy and pardon for it. This is enough to carry it to
steer its course constantly that way, — to press forward unto that har-
bour which will give it rest. How little was it that David had to
bring his soul unto a composure in his great distress! 2 Sam. xv.
25, 26: " If," saith he, " I shall find favour in the eyes of the Lord,
he will bring me again, and shew me the ark, and his habitation :
but if he thus say, I have no delight in thee; behold, here am I, let
him do to me as seemeth good unto him." He hath nothing but
sovereign grace to rest upon, and that he gives himself up unto.
Faith is indeed the soul's venture for eternity. Something it is
to venture on as to its eternal condition. It must either adhere
unto itself or its own vain hopes of a righteousness of its own ; or it
must give over all expectation and lie down in darkness; or it must
shut out all dreadful apprehensions of eternity, by the power and
activity of its lusts and carnal affections; or it must, whatever its
discouragements be, cast itself upon pardon in the blood of Jesus
Christ. Now, if all the former ways be detestable and pernicious, if
the best of them be a direct opposition unto the gospel, what hath
the soul that inquires after these things to do but to adhere unto
the last, and to improve every encouragement, even the least, to that
purpose?
Rule XL
[Consider where lies the hinderance to peace.]
As a close unto these general rules, I shall only add this last di-
rection : — Consider in particular where the stress and hinderance
lies that keeps you off from peace, through an established persuasion
of an interest in evangelical pardon. Do not always fluctuate up
and down in generals and uncertainties; but drive things unto a
particular issue, that it may be tried whether it be of sufficient effi-
cacy to keep you in your present entanglements and despondencies.
Search out your wound, that it may be tried whether it be curable
or no.
Now, in this case, we cannot expect that persons should suggest
their own particular concerns, that so they might be considered and
Ver.4.] CAUSES OF SPIRITUAL disquietment. 575
be brought unto the rule ; but we must ourselves reduce such dis-
tresses as may or do in this matter befall the minds of men unto
some general heads, and give a judgment concerning them accord-
ing to the word of truth. Indeed, particular cases, as varied by cir-
cumstances, are endless, nor can they be spoken unto in this way
of instruction and direction ; but they must be left to occasional con-
siderations of them, as they are represented unto them who are in-
trusted to dispense the mysteries of God. Besides, many have
laboured already in this matter, and their endeavours are in and o:
general use ; although it must be said, as was before observed, that
special cases are so varied by their circumstances, that it is very rare
that any resolutions of them are every way adequate and suited unto
the apprehensions of them that are exercised with them. I shall
therefore call things unto some general heads, whereunto most of the
objections that distressed sinners make against their own peace may
be reduced, and leave the light of them to be applied in particular
unto the relief of the souls of men, as God shall be pleased to make
them effectual
Second general head of the application of the truth insisted on — Grounds of spi-
ritual disquietments considered — The first, afflictions — "Ways and means of
the aggravation of afflictions — Rules about them.
That which now lieth before us is the second part of the second
general use educed from the truth insisted on. Our aim is, to lead
on souls towards peace with God, through a gracious persuasion of
their interest in that forgiveness which is with him ; and it consists,
as was declared, in a consideration of some of those disquietments
which befall the minds of men, and keep them off from establish-
ment in this matter.
And, FIRST, -such disquietments and objections against the peace of
the soul and its acceptance with God will arise from afflictions;
they have done so of old, they do so in many at this day. Afflic-
tions, I say, greatened unto the mind from their nature or by their
concomitants, do ofttimes variously affect it, and sometimes prevail
to darken it so far as to ingenerate thoughts that they are all mes-
sengers of wrath, all tokens of displeasure, and so, consequently,
evidences that we are not pardoned or accepted with God.
Now, this is a time of great afflictions unto many, and those, some
of them, such as have innumerable aggravating circumstances accom-
panying of them. Some have come with a dreadful surprisal in
576 AN EXPOSITION UPON PSALtf cxxx. [Ver.4.
tilings not looked for, such as falls not out in the providence of God
in many generations. Such is the condition of them who are re-
duced to the utmost extremity by the late consuming fire ; some
have had their whole families, all their posterity, taken from them.
In a few days they have been suddenly bereaved, as in the plague.
Some in their own persons, or in their relations, have had sore, long,
and grievous trials from oppressions and persecutions. And these
things have various effects on the minds of men. Some we find
crying, with that wicked king, " This evil is of the LoiiD ; why should
we wait any longer for him?" and give up themselves to seek relief
from their own lusts ; — some bear up under their troubles with a na-
tural stoutness of spirit ; — some have received a sanctified use and im-
provement of their trials with joy in the Lord: but many we find
to go heavily under their burdens, having their minds darkened with
many misapprehensions of the love of God and of their own personal
interest in his grace. It is not, therefore, unseasonable to speak a
little to this head of trouble in our entrance. Outward troubles, I say,
are oftentimes occasions, if not the causes, of great inward distresses.
You know how the saints of old expressed their sense of them and
conflicts with them. The complaints of David are familiar to all who
attend unto any communion with God in these things ; so are those
of Job, Heman, Jonah, Jeremiah, and others: neither do they com-
plain only of their troubles, but of the sense which they had of God's
displeasure in and under them, and of his hiding of his face from
them whilst they were so exercised.
It is not otherwise at present, as is known unto such as converse
with many who are either surprised with unexpected troubles,
or worn out with trials and disappointments of an expected end.
They consider themselves both absolutely and with respect unto
others, and upon both accounts are filled with dark thoughts and
despondencies. Saith one, " I am rolled from one trial unto another.
The clouds with me return still after the rain. All the billows and
water-spouts of God go over me. In my person, it may be, pressed
with sickness, pains, troubles; in my relations, with their sins, mis-
carriages, or death ; in my outward state, in want, losses, disreputa-
tion. I am even as a withered branch. Surely if God had any espe-
cial regard unto my soul, it would not be thus with me, or some
timely end would have been put unto these dispensations." On the
other hand, they take a view of some other professors; they see that
their tables are spread day by day, that the candle of the Lord shines
continually on their tabernacle, and that in all things they have their
hearts' desire, setting aside the common attendancies of human
nature, and nothing befalls them grievous in the world. " Thus it is
with them. And surely, had I an interest in his grace, in pardon,
Ver.4.] AFFLICTIONS A SOURCE OF DISQUIETMENT. 577
the God of Israel would not thus pursue a flea in the mountains,
nor set himself in battle array against a leaf driven to and fro with
the wind ; he would spare me a little, and let me alone for a moment.
But as things are with me, I fear ' my way is hidden from the LoPvD,
and my judgment is passed over from my God/" This kind of
thoughts do perplex the minds of men, and keep them off from par-
taking of that strong consolation which God is abundantly willing
they should receive, by a comfortable persuasion of a blessed interest
in that forgiveness that is with him.
And this was the very case of David ; or at least these outward
troubles were a special part of those depths out of which he cried
for relief, by a sense of pardon, grace, and redemption with God.
I answer to these complaints, first, that there are so many excel-
lent things spoken concerning afflictions, their necessity, their use-
fulness, and the like, — such blessed ends are assigned unto them, and
in many have been compassed and fulfilled by them, — that a man,
unacquainted with the exercise wherewith they are attended, would
think it impossible that any one should be shaken in mind as to the
love and favour of God on their account. But as the apostle tells
us that no afflictions are joyous at present, but grievous, so he
who made, in the close of his trials, that solemn profession, that " it
was good for him that he had been afflicted/' yet we know, as hath
been declared, how he was distressed under them. There are, there-
fore, sundiy accidental things which accompany great afflictions,
that seem to exempt them from the common rule and the promise
of love and grace ; as, —
1. The remembrance of past and buried miscarriages and sins
lies in the bosom of many afflictions. It was so with Job: " Thou
rnakest me," saith he, " to possess the iniquities of my youth." See his
plea to that purpose, chap. xiii. 23-27. In the midst of his troubles
and distresses, God revived upon his spirit a sense of former sins,
even the sins of his youth, and made him to possess them ; he filled
his soul and mind with thoughts of them and anxiety about them.
This made him fear lest God was his enemy, and would continue to
deal with him in all severity. So was it with Joseph's brethren in
their distresses: Gen. xlii. 21, "They said one to another, We are
verily guilty concerning our brother, in that we saw the anguish of
his soul, when he besought us, and we would not hear ; therefore is
this distress come upon us/' and verse 22, " Behold, his blood is re-
quired." Their distress revives a deep, perplexing sense of the guilt
of sin many years past before, and that under all its aggravating
circumstances ; which spoiled them of all their reliefs and comforts,
filling them with confusion and trouble, though absolutely innocent
as to what was come on them. And the like appeared in the widow
vol vi. 37
578 AN EXPOSITION UPON PSALM CXXX. [Yer.4.
of Zarephath, with whom Elijah sojourned during the famine. Upon
the death of her son, which, it seems, was somewhat extraordinary,
she cried out unto the prophet, " What have I to do with thee, 0 thou
man of God? art thou come to call my sin to remembrance, and to
slay my son?" 1 Kings xvii. 18. It seems some great sin she had
formerly contracted the guilt of, and now, upon her sore affliction in
the death of her only child, the remembrance of it was recalled and
revived upon her soul. Thus " deep calleth unto deep at the noise
of God's water-spouts," and then " all his waves and billows go over"
a person, Ps. xlii. 7. The deep of afflictions calleth up the deep of
the guilt of sin, and both in conjunction become as billows and waves
passing over the soul. We see only the outside of men's afflictions ;
they usually complain only of what doth appear : and an easy thing-
it is supposed to be to apply relief and comfort unto those that are
distressed. The rule in this matter is so clear, so often repeated and
inculcated, the promises annexed unto this condition so many and
precious, that every one hath in readiness what to apply unto them
who are so exercised. But oftentimes we know nothing of the gall
and wormwood that is in men's affliction; they keep that to them-
selves, and their souls feed upon them in secret, Lam. hi. 19. God
hath stirred up the remembrance of some great sin or sins, and they
look upon their afflictions as that wherein he is come or beginning to
enter into judgment with them. And is it any wonder if they be in
darkness, and filled with disconsolation?
2. There is in many afflictions something that seems new and
peculiar, wherewith the soul is surprised, and cannot readily reduce
its condition unto what is taught about afflictions in general. This
perplexeth and entangleth it. It is not affliction it is troubled
withal, but some one thing or other in it that appears with an espe-
cial dread unto the soul, so that he questioneth whether ever it were
so with any other or no, and is thereby deprived of the supportment
which from former examples it might receive. And, indeed, when
God intendeth that which shall be a deep affliction, he will put an
edge upon it, in matter, or manner, or circumstances, that shall make
the soul feel its sharpness. He will not take up with our bounds
and measures, and with which we think we could be contented;
but he will put the impress of his own greatness and terror upon it,
that he may be acknowledged and submitted unto. Such was the
state with Naomi, when, from a full and plentiful condition, she
went into a strange country with a husband and two sons, where
they all died, leaving her destitute and poor. Hence, in her account
of God's dealing with her, she says, " Call me not Naomi" (that is,
pleasant), " call me Mara" (that is, bitter) : " for the Almighty hath
dealt very bitterly with me. I went out full, and the Lord hath
Ver.l] AFFLICTIONS A SOURCE OF DISQUTETMEXT. 579
brought me home again empty : why then call ye me Naomi, seeing the
Lord hath testified against me, and the Almighty hath afflicted me?"
Ruth i. 20, 21. So was it with Job, with the widow of Zarephath,
and with her at Nain who was burying her only child. And still in
many afflictions God is pleased to put in an entangling specialty,
which perplexeth the soul, and darkens it in all its reasonings about
the love of God towards it and its interest in pardon and grace.
3. In some, affections are very strong and importunate as fixed on
lawful things, whereby their nature is made sensible and tender, and
apt to receive very deep impressions from urgent afflictions. Now,
although this in itself be a good natural frame, and helps to preserve
the soul from that stout-heartedness which God abhors, yet if it be not
watched over, it is apt to perplex the soul with many entangling
temptations. The apostle intimates a double evil that we are ob-
noxious unto under trials and afflictions, Heb. xii. 5, " My son, de-
spise not thou the chastening of the Lord, nor faint when thou art
rebuked of him." Men may either, through a natural stoutness,
despise and contemn their sufferings, and be obstinate under them,
or faint and despond ; and so come short of the end which God aims
at for them, to be attained in a way of duty. Now, though the
frame spoken of be not obnoxious unto the first extreme, yet it is
greatly to the latter ; which, if not watched against, is no less per-
nicious than the former. Affections in such persons being greatly
moved, they cloud and darken the mind, and fill it with strange
apprehensions concerning God and themselves. Every thing is pre-
sented unto them through a glass composed of fear, dread, terror, sor-
row, and all sorts of disconsolations. This makes them faint and de-
spond, unto very sad apprehensions of themselves and their conditions.
4. Afflictions find some entangled with very strong corruptions,—
as love of the world, or the pleasure of it, of name or reputation, of
great contrivances for posterity, and the like; or it may be in things
carnal or sensual. Now, when these unexpectedly meet together, —
great afflictions and strong corruptions, — it is not conceivable what
a combustion they will make in the souL As a strong medicine or
potion meeting with a strong or tough distemper in the body, — there
is a violent contention in nature between them and about them, so
that oftentimes the very life of the patient is endangered ; so it is
where a great trial, a smart stroke of the hand of God, falls upon a
person in the midst of his pursuit of the effects of some corruptions,
— the soul is amazed even to distraction, and can scarce have any
thought but that God is come to cut the person off in the midst of
his sin. Every unmortified corruption fills the very fear and expec-
tation of affliction with horror. And there is good reason that so it
should do; for although God should be merciful unto men's ini-
580 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
quities, yet if he should come to take vengeance of their inventions,
their condition would be dark and sorrowful.
5. Satan is never wanting in such occasions to attempt the com-
passing of his ends upon persons that are exercised under the hand
of God. In the time of suffering it was that he fell upon the Head
of the church, turning it into the very hour of the power of darkness.
And he will not omit any appearing opportunities of advantage
against his members. And this is that which he principally, in such
seasons, attacks them withal, — namely, that God regards them not,
that they are fallen under his judgment and severity, as those who
have no share in mercy, pardon, or forgiveness.
From these and the like reasons, I say, it is, that whereas afflictions
in general are so testified unto, to be such pledges and tokens of
God's love and care, to be designed unto blessed ends as conformity
unto Christ, and a participation of the holiness of God ; yet, by reason
of these circumstances, they often prove means of casting the soul
into depths, and of hindering it from a refreshing interest in the for-
giveness that is with God. That this may prove no real or abiding
ground of inward spiritual trouble unto the soul, the following rules
and directions may be observed:' —
1. Not only afflictions in general, but great and manifold afflic-
tions, and those attended with all sorts of aggravating circumstances,
are always consistent with the pardon of sin, after [often ?] signal
tokens and -pledges of it, and of the love of God therein : Job vii. 1 7, 1 8,
" What is man, that thou shouldest magnify him? and that thou
shouldest set thine heart upon him? and that thou shouldest visit him
every morning, and try him every moment?" What were the con-
siderations that cast him into this admiration of the care and love of
God is expressed, verses 12-16. There are no words of a more
dismal import in the whole book than those here expressed: yet,
when he recollected himself from his overwhelming distress, he ac-
knowledged! that all this proceeded from the love and care of God;
yea, his fixing his heart upon a man to magnify him, to set him up
and do him good. For this end doth he chasten a man every morning,
and try him every moment ; and that with such afflictions as are for
the present so far from being joyous as that they give no rest, but
even weary the soul of life, as he expresseth their effects on himself,
verses 1 5, 1 6. And hence it is observed of this Job, that when none
in the earth was like to him in trouble, God gave him three testi-
monies from heaven that there was none in the earth like unto him
in grace. And although it may not be laid down as a general rule,
yet for the most part in the providence of God, from the foundation
of the world, those who have had most of afflictions have had most
of grace and the most eminent testimonies of acceptance with God.
V. r. 4.] AFFLICTIONS A SOURCE OF DISQuTETMENT. 581
Christ Jesus, the Son of God, the head of the church, had all afflic-
tions gathered into a head in him, and yet the Father always loved
him, and was always well pleased with him.
When God solemnly renewed his covenant with Abraham, and he
had prepared the sacrifice whereby it was to be ratified and confirmed,
God made a smoking furnace to pass between the pieces of the sacri-
fice, Gen. xv. 17. It was to let him know that there was a furnace of
affliction attending the covenant of grace and peace. And so he tells
Zion that he " chose her in the furnace of affliction," Isa. xlviii. 10;
— that is, in Egyptian affliction; burning, flaming afflictions; " fiery
trials," as Peter calls them, 1 Pet. iv. 12. There can, then, no argu-
ment be drawn from affliction, from any kind of it, from any aggra-
vating circumstance wherewith it may be attended, that should any
way discourage the soul in the comforting, supporting persuasion of
an interest in the love of God and forgiveness thereby.
2. No length or continuance of afflictions ought to be any impeach-
ment of our spiritual consolation. Take for the confirmation hereof
the great example of the Son of God. How long did his afflictions
continue? what end or issue was put to thern? No longer did they
abide than until " he cried with a loud voice, and gave up the ghost."
To the moment of his death, from his manger to his cross, his afflic-
tions still increased, and he ended his days in the midst of them.
Now, he was the head of the church, and the great representative of
it, unto a conformity with whom we are predestinated. And if God
will have it so with us even in this particular, so as that we shall have
no rest, no peace from our trials, until we lie down in the grave, that
whatever condition we pass through they shall be shut out of none,
but only from immortality and glory, what have we herein to com-
plain of?
3. Where the remembrance and perplexing sense of past sins is
revived by present afflictions, separate them in your minds and
deal distinctly about them. So long as you carry on the considera-
tion of them jointly, you will be rolled from one to another, and
never obtain rest unto your souls. They will mutually aggravate
each other. The sharpness of affliction will add to the bitterness of
the sense of sin; and the sense of sin will give an edge to affliction,
and cause it to pierce deeply into the soul, as we showed in the
former instances. Deal, therefore, distinctly about them, and in their
proper order. So doth the psalmist here. He had at present both
upon him ; and together they brought him into these depths, con-
cerning which he so cries out for deliverance from them: see Ps.
xxxii. 3-5. And what course doth he take? He applies himself in
the first place to his sin -and the guilt of it, and that distinctly and
separately. And when he hath got a discharge of sin, which he
582 AN EXPOSITION UPON PSALM CXXX. [Yer.4.
waited so earnestly for, his faith quickly arose above his outward
trials, as appears in his blessed close of all: " ' He shall redeem Israel
out of all his trouble;' the whole Israel of God, and myself amongst
them." This do, then : — Single out the sin or sins that are revived in
the sense of their guilt upon the conscience ; use all diligence to come
to an issue about them in the blood of Christ. This God by your
affliction calls you unto. This is the disease, whereof your trouble is
but the symptom. This, therefore, in the cure you seek after, is first
and principally to be attended unto; when that is once removed, the
other, as to any prejudice unto your soul, will depart of itself. The
root being once digged up, you shall not long feed on the bitter fruit
that it hath brought forth ; or if you do, the wormwood shall be taken
out of it, and it shall be very pleasant unto you, as well as wholesome.
How this is to be done, by an application unto God for forgiveness,
hath been at large declared. But if men will deal with confused
thoughts about their sins and their troubles, their wound will be in-
curable and their sorrow endless.
4. Remember that a time of affliction is a time of temptation.
Satan, as we have showed, will not be wanting unto any appearing
opportunity or advantage of setting upon the soul. When Pharaoh
heard that the people were entangled in the wilderness, he pursued
them ; and when Satan sees a soul entangled with its distresses and
troubles, he thinks it his time and hour to assault it. He seeks to
winnow, and comes when the corn is under the flail. Reckon, there-
fore, that when trouble cometh, the prince of the world cometh also,
that you may be provided for him. Now is the time to take the
shield of faith, that we may be able to quench bis fiery darts. If
they be neglected, they will inflame the soul. Watch, therefore, and
pray, that you enter not into temptation, that Satan do not represent
God falsely unto you. He that durst represent Job falsely to the
all-seeing God will with much boldness represent God falsely unto
us, who see and know so little. Be not, then, ignorant of his devices,
but every way set yourselves against his interposing between God and
your souls in a matter which he hath nothing to do withal. Let
not this make-bate by any means inflame the difference.
5. Learn to distinguish the effect of natural distempers from spi-
ritual distresses. Some have sad, dark, and tenacious thoughts fixed
on their minds from their natural distempers. These will not be
cured by reasonings, nor utterly quelled by faith. Our design must
be, to abate their efficacy and consequents by considering their occa-
sions. And if men cannot do this in themselves, it is highly incum-
bent on those who make application of relief unto them to be careful
t<> discern what is from such principles, whereof they are not to ex-
pect a speedy cure. And, —
Ver.4.] AFFLICTIONS A SOURCE OF DISQUIETMENT. 583
6. Take heed in times of peace and ease that you lay not up, by
your negligence or careless ivalking, sad provision for a day of
darkness, a time of afflictions. It is sin that imbitters troubles; the
sins of peace are revived in time of distress. Fear of future affliction,
of impendent troubles, should make us careful not to bring that into
them which will make them bitter and sorrowful.
7. Labour to grow better under all your afflictions, lest yow>'
afflictions grow worse, lest God mingle them with more darkness,
bitterness, and terror. As Joab said unto David, if he ceased not
his scandalous lamentation on the death of Absalom, all the people
would leave him, and he then should find himself in a far worse con-
dition than that which he bemoaned, or any thing that befell him .
from his youth; — the same maybe said unto persons under their
afflictions. If they are not managed and improved in a due manner,
that which is worse may, nay, in all probability will, befall them.
Wherever God takes this way, and engageth in afflicting, he doth
commonly pursue his work until he hath prevailed, and his design
towards the afflicted party be accomplished. He will not cease to
thresh and break the bread-corn until it be meet for his use. Lay
down, then, the weapons of thy warfare against him ; give up your-
selves to his will ; let go every thing about which he contends with
you ; follow after that which he calls you unto ; and you will find
light arising unto you in the midst of darkness. Hath he a cup of
affliction in one hand? — lift up your eyes, and you will see a cup of
consolation in another. And if all stars withdraw their light whilst
you are in the way of God, assure yourselves that the sun is ready to
rise.
8. According to the tenor of the covenant of grace, a man may be
sensible of the respect of affliction unto sin, yea, unto this or that
s.n in particular, and yet have a comfortable persuasion of the for-
giveness of sin. Thus it was in general in God's dealing with his
people. He " forgave them," but he " took vengeance of their inven-
tions/' Ps. xcix. 8. Whatever they suffered under the vengeance that
fell upon their inventions (and that is as hard a word as is applied
anywhere unto God's dealing with his people), yet, at the same time,
he assured them of the pardon of their sin. So, you know, was the
case of David. His greatest trial and affliction, and that which be-
fell him on the account of a particular sin, and wherein God took
vengeance on his invention, was ushered in with a word of grace, —
that God had done away or pardoned his sin, and that he should
not die. This is expressed in the tenor of the covenant with the seed
of Christ, Ps. lxxxix. 31-34.
584 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
Objections against believing from things internal — The person knows not whether
he be regenerate or no — State of regeneration asserted — Difference of saving
and common grace— This difference discernible — Men may know themselves
to be regenerate — The objection answered.
Another head of objections and despondencies ariseth from things
internal, — things that are required in the soul, that it may have an
interest in the forgiveness that is with God, some whereof we shall
speak unto. And these respect, first, the state of the soul ; and,
secondly, some actings in the soul.
First, As to the state. Say some, " Unless a man be regenerate
and born again, he is not, he cannot be made partaker of mercy and
pardon. Now, all things here are in the dark unto us ; for, first, we
know not well what this regeneration is, and it is variously disputed
amongst men. Some would place it only in the outward signs of
our initiation into Christ, and some otherwise express it. Again,
it is uncertain whether those that are regenerate do or may know
that they are so, or whether this may be in any measure known unto
others with whom they may treat about it. And if it may not be
known, we must be uncertain in this also. And then, it may be, for
their parts, they neither know the time when, nor the manner how,
any such work was wrought in them ; and yet, without this, seeing it
is wrought by means, and springs from certain causes, they can havs
no establishment in a not-failing persuasion of their acceptance
with God by the pardon of their sins in the blood of Christ/' This is
the head and sum of most of the objections which perplexed souls do
manage against themselves as to their state and condition. Hence,
indeed, they draw forth reasonings with great variety, according as
they are suggested by their particular occasions and temptations.
And many proofs, taken from their sins, miscarriages, and fears, do
they enforce their objections withal. My purpose is, to lay down
some general rules and principles, which may be applied unto parti-
cular occasions and emergencies; and this shall be done in answer
to the several parts of the general objection mentioned before. I say,
then, —
1. It is most certain that there are two estates and conditions that
divide all mankind, and every one that lives in the world doth com-
pletely and absolutely belong unto one of them. These are, the state
of nature and the state of grace,— of sin and of righteousness by
Christ. Every man in the world belongs unto one of these states or
conditions. This the Scripture so abounds in that it seems to be the
first principal thing that we are taught in it. It is as clear that
there are two different states in this world as that there are so in
Ver. 4.] INTERNAL HINDEIUNCES TO FAITH. 585
that to come. Yea, all our faith and obedience depend on this
truth ; and not only so, but the covenant of God, the mediation of
Christ, and all the promises and threats of the law and gospel, are
built on this supposition. And this lays naked unto a spiritual eye
that abounding atheism that is in the world. Men are not only,
like Nicodemus. ignorant of these things, and wonder how they can
be, but they scorn them, despise them, scoff at them. To make
mention of being regenerate is exposed to reproach in the world.
But whether men will or no, unto one of these conditions they must
belong.
2. As these two, estates differ morally in themselves, and 'physi-
cally in the causes constitutive of that difference, so there is a speci-
fical difference between the things that place men in the one condi-
tion and in the other. Whatever there is of goodness, virtue, duty,
grace, in an unregenerate person, there is in him that is regenerate
somewhat of another kind that is not in the other at all. For the
difference of these states themselves, it is plain in Scripture; — the
one is a state of death, the other of life ; the one of darkness, the
other of light ; the one of enmity against God, the other of reconci-
liation with him. And that the one state is constituted by that of
grace, which is of a peculiar kind, and which is not in the other, I
shall briefly declare : —
(1.) The grace of regeneration proceedeth from an especial spring
and fountain, which emptieth much of its living waters into it, no
one drop whereof falls on them that are not regenerate. This is
electing love ; it is given out in the pursuit of the decree of election :
" God hath chosen us that we should be holy/' Eph. i. 4. Our holi-
ness, whose only spring is our regeneration, is an effect of our elec-
tion,— that which God works in our souls, in the pursuit of his eter-
nal purpose of love and good-will towards us. So again saith the
apostle, 2 Thess. ii. 13, " God hath from the beginning chosen you
to salvation, through sanctification of the Spirit." God having de-
signed us unto salvation as the end, hath also appointed the sanc-
tification of the Spirit to be the means to bring us orderly unto the
attainment of that end. But the best of common grace or gifts that
may be in men unregenerate are but products of the providence of
God, ordering all things in general unto his own glory and the good
of them that shall be heirs of salvation. They are not fruits of
electing eternal love, nor designed means for the infallible attaining
of eternal salvation.
(2.) The graces of those that are regenerate have a manifold re-
spect or relation to the Lord Christ, that the common graces of
others have not. I shall name one or two of these respects : — First,
They have an especial moral relation to the mediatory acts of Christ
586 AN EXPOSITION UPON PSALM cxxx. [Ver.4.
in his oblation and intercession. Especial grace is an especial part
of the purchase of Christ by his death and blood-shedding. He
made a double purchase of his elect ; — of their persons, to be his ; of
especial grace, to be theirs : " He gave himself for the church, that
he might sanctify and cleanse it with the washing of water by the
word, that he might present it unto himself a glorious church, not
having spot ©r wrinkle, or any such thing; but that it should be
holy and without blemish," Eph. v. 25-27. The design of Christ
in giving himself for his church was, to procure for it that especial
grace whereby, through the use of means, it might be regenerate, sanc-
tified, and purified: so Tit. ii. 14, " He gave himself for us, that he
might redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works." Real purification in grace and holi-
ness hath this especial relation unto the death of Christ, that he de-
signed therein to procure it for them for whom he died ; and in the
pursuit of his purchase or acquisition of it, his purpose was really to
bestow it upon them, or eflectually to work it in them. Moreover,
it hath an especial relation unto his intercession, and that in a dis-
tinguishing manner from any other gifts or common graces that
other men may receive. Giving us the rule and pattern of his inter-
cession, John xvil, he tells us that he so prays not for the world, but
for his elect, — those which the Father had given him ; because they
were his, verse 9. And what is it that he prays for them, in distinc-
tion from all other men whatever? Amongst others this is one prin-
cipal thing that he insists on, verse 1 7, " Sanctify them through thy
truth." Their san education and holiness is granted upon that prayer
and intercession of Christ ; which is peculiar unto them, with an ex-
clusion of all others: " I pray for them; I pray not for the world."
Now, the common grace of unregenerate persons, whereby they are
distinguished from other men, whatever it be, it hath not this espe-
cial relation to the oblation and intercession of Christ. Common
grace is not the procurement of especial intercession.
Secondly, They have a real relation unto Christ, as he is the liv-
ing, quickening head of the church; for he is so, even the living
spiritual fountain of the spiritual life of it, and of all vital acts what-
ever: " Christ is our life; and our life is hid with him in God," CoL
iii. 2, 3. That eternal life which consists in the knowledge of the
Father and the Son, Jolin xvii. 3, is in him as the cause, head,
spring, and fountain of it. In him it is in its fulness, and from
thence it is derived unto all that believe, who receive from his ful-
ness " grace for grace," John i. 16. All true, saving, sanctifying
grace, all spiritual life, and every thing that belongs thereunto, is
derived directly from Christ, as the living head of his church and
fountain of all spiritual life unto them. This the apostle expresseth,
Ver.4.] INTERNAL HIXDERANCES TO FAITH. 5S7
Eph. iv. 15, 16, " Speaking the truth in love, grow up into him in
all things, which is the head, even Christ: from whom the whole
body fitly joined together and compacted by that which every joint
supplieth, according to the effectual working in the measure of every
part, maketh increase of the body unto the edifying of itself in love."
To the same purpose he again expresseth the same matter, Col. ii.
19. All grace in the whole body comes from the head, Christ Jesus;
and there is no growth or furtherance of it but by his effectual work-
ing in every part, to bring it unto the measure designed unto it.
Nothing, then, no, not the least of this grace, can be obtained but by
virtue of our union unto Christ as our head ; because it consists in a
vital, effectual influence from him and his fulness. And this kind
of relation unto Christ, all grace that is or may be in unregenerate
men is incapable of.
(3.) The grace of regeneration and the fruits of it are administered
in and by the covenant This is the promise of the covenant, that
God will write his law in our hearts, and put his fear in our inward
parts, that we shall not depart from him, Jer. xxxi. This is that
grace whereof we speak, whatever it be, or of what kind soever. It is
bestowed on none but those who are taken into covenant with God ;
for unto them alone it is promised, and by virtue thereof is it wrought
in and upon their souls. Now, all unregenerate men are strangers
from the covenant, and are not made partakers of that grace which
is peculiarly and only promised thereby and exhibited therein.
(4.) The least spark of saving, regenerating grace is wrought in
the soul by the Holy Ghost, as given unto men to dwell in them and
to abide with them. He is the water given by Jesus Christ unto
believers, which is in them " a well of water springing up into ever-
lasting life," John iv. 14. First they receive the water, the spring
itself, — that is, the Holy Spirit, — and from thence living waters do
arise up in them ; they are wrought, effected, produced by the Spirit,
which is given unto them. Now, although the common gifts and
graces of men unregenerate are effects of the power of the Holy
Ghost wrought in them and bestowed on them, as are all other
works of God's providence, yet it doth not work in them, as received
by them, to dwell in them and abide with them, as a never-failing
spring of spiritual life ; for our Saviour says expressly that the world,
or unbelievers, do not know the Spirit, nor can receive him, or have
him abiding in them ; — all which, in a contradistinction unto all un-
regenerate persons, are affirmed of all them that do believe.
(5.) The least of saving grace, such as is peculiar unto them that
are regenerate, is spirit : John iii. 6, " That which is born of the Spirit
is spirit." Whatever it is that is so born, it is spirit ; it hath a spiritual
being, and it is not educible by any means out of the principles of
588 AN EXPOSITION UPON PSALM CXXX. [Ver. 4
nature. So it is said to be a " new creature/' 2 Cor. v. 1 7. Be it
never so little or so great, however it may differ in degrees in one
and in another, yet the nature of it is the same in all, — it is a " new
creature." As the least worm of the earth, in the order of the old
creation, is no less a creature than the sun, yea, or the most glorious
angel in heaven; so, in the order of the new creation, the least spark
or dram of true grace that is from the sanctifying Spirit is a new
creature, no less than the highest faith or love that ever was in the
chiefest of the apostles. Now, that which is spirit, and that which
is not spirit, — that which hath a new spiritual being, and that which
hath none, — whatever appearance of agreement there may be among
them, do yet differ specifically from one another. And thus it is with
the saving grace that is in a regenerate, and those common graces
that are in others which are not so. So that as these are divers
states, so they are eminently different and distinct the one from the
other. And this answers the second thing laid down in the objections
taken from the uncertainty of these states and of regeneration itself,
and the real difference of it from the contrary state, which is exclu-
sive of an interest in forgiveness.
3. This is laid down in the inquiry, " Whether this state may be
knoiun unto him who is really -partaker of it or translated into it,
or unto others that may be concerned therein?" To which I say, The
difference that is between these two states, and the constitutive causes
of them, as it is real, so it is discernible. It may be known by them-
selves who are in those states, and others. It may be known who are
born of God, and who are yet children of the devil, — who are quick-
ened by Ohrist, and who are yet " dead in trespasses and sins." But
here also observe, —
(1.) That I do not say this is always known to the persons them-
selves concerned in this distribution. Many cry, "Peace, peace," when
sudden destruction is at hand. These either think themselves rege-
nerate when they are not, or else wilfully despise the consideration
of what is required in them that they may have peace, and so delude
lluir own souls unto their ruin. And many that are truly born of
God yet know it not; they may for a season walk in darkness, and
have no light. Nor, —
(2.) That this is always known to others. It is not known unto
unregenerate men in respect of them that are so ; for they know not
really and substantially what it is to be so. Natural men perceive
not the things of God; that is, spiritually, in their own light and na-
ture, 1 Cor. ii. And as they cannot aright discern the things which
put men into that condition (for they are foolishness unto them), so
they cannot judge aright of their persons in whom they are. And if
they do at any time judge aright notionally concerning any things or
Ver. 4.] INTERNAL KIXDERAXCES TO FAITH. 589
persons, yet they do not judge so upon right grounds, nor with any
evidence in or unto themselves of what they do judge. Wherefore
generally they judge amiss of such persons; and because they make
profession of somewhat which they find not in themselves, they
judge them hypocrites, and false pretenders unto what is not: for
those things which evince their union with Christ, and which evi-
dence their being born of God, they savour them not, nor can receive
them. Nor is this always known unto or discerned by them that are
regenerate. They may sometimes, with Peter, think Simon Magus to
be a true believer, or, with EH, an Hannah to be a daughter of Belial.
Many hypocrites are set forth with gifts, common graces, light, and
profession, so that they pass amongst all believers for such as are born
of God ; and many poor saints may be so disguised, under darkness,
temptation, sin, as to be looked on as strangers from that family
whereunto indeed they do belong. The judgment of man may fail,
but the judgment of God is according unto righteousness. Where-
fore,—
(3.) This is that we say, It may be known, in the sedulous use
of means appointed for that end, to a man's self and others, which
of the conditions mentioned he doth belong unto, — that is, whether
he be regenerate or no, — so far as his or their concernment lies there-
in. This, I say, may be known, and that infallibly and assuredly, with
reference unto any duty wherein from hence we are concerned. The
discharge of some duties in ourselves and towards others depends
on this knowledge; and therefore we may attain it so far as it is
necessary for the discharge of such duties unto the glory of God.
Now, because it is not directly in our way, yet having been men-
tioned, I shall briefly,' in our passage, touch upon the latter, or what
duties do depend upon our judging of others to be regenerate, and
the way or principles whereby such a judgment may be made : —
[1.] There are many duties incumbent on us to be performed with
and towards professors, which, without admitting a judgment to be
made of their state and condition, cannot be performed in faith.
And in reference unto these duties alone it is that we are called to
judge the state of others; for we are not giving countenance unto a
rash, uncharitable censuring of men's spiritual conditions, nor unto
any judging of any men, any other than what our own duty towards
them doth indispensably require. Thus, if we are to " lay down our
lives for the brethren," it is very meet we should so far know them
so to be as that we may hazard our lives in faith when we are called
thereunto. "We are also to join with them in those ordinances where-
in we make a solemn profession that we are members of the same
body with them, that we have the same Head, the same Spirit, faith,
and love. We must love them because they are begotten of God,
590 AN EXPOSITION UPON PSALM cxxx. [Yer.4.
children of our heavenly Father; and therefore must on some good
ground believe them so to be. In a word, the due performance of all
principal mutual gospel duties, to the glory of God and our own edi-
fication, depends on this supposition, that we may have such a satis-
fying persuasion concerning the spiritual condition of others as that
from thence we may take our aim in what we do.
[2.] For the grounds hereof I shall mention one only, which all
others do lean upon. This is pressed, 1 Cor. xii. 12, 13, "As the
body is one, and hath many members, and all the members of that one
body, being many, are one body : so also is Christ. For by one Spirit
Ave are all baptized into one body, whether we be Jews or Gentiles,
whether we be bond or free; and have been all made to drink into
one Spirit." They are all united unto and hold of one head ; for as
are the members of the body natural, under one head, so is Christ
mystical, that is, all believers, under Christ their head. And this
union they have by the inhabitation of the same quickening Spirit
which is in Christ their head; and by him they are brought all into
the same spiritual state and frame, — they are made to drink into one
and the same Spirit: for this same Spirit produceth the same effects
in them all, — the same in kind, though differing in degrees, — as the
apostle fully declares, Eph. iv. 3-6. And this Spirit is in them, and
not in the world, John xvi. And as this gives them a naturalness
in their duties one towards another, or in mutual caring for, rejoicing
or sorrowing with, one another, as members one of another, ] Cor.
xii. 25, 26; so it reveals and discovers them to each other so far as
is necessary for the performance of the duties mentioned, in such a
manner as becomes members of the same body. There is on this
account a spiritually natural answering of one to another, as face an-
swereth face in the water. They can see and discern that in others
whereof they have experience in themselves, — they can taste and re-
lish that in others which they feed upon in themselves, and wherein
the lives of their souls do consist; the same Spirit of life being in
them, they have the same spiritual taste and savour. And unless
their palates are distempered by temptations, or false opinions, or pre-
judices, they can in their communion taste of that Spirit in each
other which they are all made to drink into. This gives them the
same likeness and image in the inward man, the same heavenly
light in their minds, the same affections; and being thus prepared
and enabled to judge and discern of the state of each other, in refer-
ence unto their mutual duties, they have, moreover, the true rule of
the word to judge of all spirits and spiritual effects by. And this is
the ground of all that love without dissimulation and real commu-
nion that is among the saints of God in this world. But here two
cautions must be allowed: —
Yer.4.] INTERNAL HINDERANCES TO FAITH. 591
(1st.) TJmt we luoidd not judge the state and condition of any
men in the world, — no farther than we are called thereunto in a way
of duty; and we are so called only with reference unto the duties
that we are to perform towards them. What have we to do to judge
them that are without, — that is, any one that we have not a call to
consider in reference unto our own duty? Herein that great rule
takes place, " Judge not, that ye be not judged." Let us leave all
men, the worst of men, unless where evident duty requires other
actings, to the judgment-seat of God. They are the servants of an-
other, and they stand or fall unto their own master. There have
been great miscarriages amongst us in this matter; some have been
ready to condemn all that go not along with them in every principle,
yea, opinion or practice. And every day slight occasions and pro-
vocations are made the grounds and reasons of severe censures; but
nothing is more contrary to the conduct of the meek and holy spirit
of Christ. This is our rule : — Are we called to act towards any as
saints, as living members of the body of Christ, and that in such
duties as we cannot perform in faith unless we are persuaded that
so they are? — then are we, on the grounds and by the ways before
mentioned, to satisfy ourselves in one another.
(2dly.) Do we endeavour mutually to discern the condition of one
another in reference unto such ends? — let us be sure to look unto and
pursue those ends when we have attained our satisfaction. What
these ends are hath been showed. It is, that we may love them
without dissimulation, as members of the same mystical body with
us ; that we may naturally take care of them, and for them ; that we
may delight sincerely hi them; that we may minister unto their wants,
temporal and spiritual ; that we may watch over them with pity and
compassion. These and the like are the only ends for which we are
at any time called to the consideration of the spiritual condition of
one another; if these be neglected, the other is useless. And here
lies a great aggravation of that neglect, in that such a way is made
for the avoidance of it. Here lies the life or death of all church
society. All church society and relation is built on this supposition,
that the members of it are all regenerate. Some lay this foundation
in baptism only, professing that all that are baptized are regenerate ;
others require a farther satisfaction, in the real work itself; but all
build on the same foundation. — that all church members are to be re-
generate. And to what end is this? Namely, that they may all
mutually perform those duties one towards another which are in-
cumbent mutually on regenerate persons. If these are omitted, there
is an end of all profitable use of church society. Churches without
this are but mere husks and shells of churches, carcases without souls ;
for as there is no real union unto Christ without faith, so there is
592 an exposition upon psalm cxxx. [Ver.4.
no real union among the members of any church without love, and
that acting itself in all the duties mentioned. Let not this ordinance
be in vain.
But we must return from this digression to that which lies before
us, which is concerning what a man may discern concerning his own
being regenerate or born again. I say, then, —
Secondly, Men may come to an assured, satisfactory persuasion
iliat themselves are regenerate, and that such as is so far infallible
as that it will not deceive them when it is brought to the trial For
there are many duties whose performance in faith, unto the glory of
God and -the edification of our own souls, doth depend on this per-
suasion and conviction ; as, —
1. A due sense of our relation unto God, and an answerable com-
portment of our spirits and hearts towards him. He that is born
again is born of God ; he is begotten of God by the immortal seed
of the word. Without a persuasion hereof, how can a man on grounds
of faith carry himself towards God as his Father? And how great a
part of our obedience towards him and communion with him de-
pends hereon, we all know. If men fluctuate all their days in this
matter, if they come to no settlement in it, no comfortable persuasion
of it, they scarce ever act any genuine child-like acts of love or de-
light towards God, which exceedingly impeacheth their whole obedi-
ence.
2. Thankfulness for grace received is one of the principal duties
that is incumbent on believers in this world. Now, how can a man
in faith bless God for that which he is utterly uncertain whether he
have received it from him or no? I know some men run on in
a rote in this matter. They will bless God in a formal way for
regeneration, sanctification, justification, and the like; but if you
ask them whether themselves are regenerate or no, they will be ready
to scoff at it, or at least to profess that they know no such thing.
What is this but to mock God, and in a presumptuous manner to
take his name in vain? But if we will praise God as we ought for
his grace, as we are guided and directed in the Scripture, as the
nature of the matter requires, with such a frame of heart as may in-
fluence our whole obedience, surely it cannot but be our duty to know
the grace that we have received.
3. Again: the main of our spiritual watch and diligence con-
sisted in the cherishing, improving, and increasing of the grace that
we have received, the strengthening of the new creature that is
wrought in us. Herein consists principally the life of faith, and the
exercise of that spiritual wisdom which faith furnisheth the soul
withal. Now, how can any man apply himself hereunto whilst he
Li altogether uncertain whether he hath received any principle of
Ver.4] rules for judging as to inherent grace. 593
living, saving grace, or no? Whereas, therefore, God requires our
utmost diligence, watchfulness, and care in this matter, it is certain
that he requires also of us, and grants unto us, that which is the
foundation of all these duties, which lies in an acquaintance with
that state and condition whereunto we do belong. In brief, there is
nothing we have to do, in reference unto eternity, but one way or
other it hath a respect unto our light and convictions, as to our state
and condition in this world; and those who are negligent in the
trial and examination thereof do leave all things between God and
their souls at absolute uncertainties and dubious hazards, which is
not to lead the life of faith.
We shall now, upon these premises, return unto that part of the
objection which is under consideration. Say some, " We know not
whether we are regenerate or no, and are therefore altogether un-
certain whether we have an interest in that forgiveness that is with
God ; nor dare we, on that account, admit of the consolation that is
tendered on the truth insisted on/''
Supposing what hath been spoken in general, I shall lay down
the grounds of resolving this perplexing doubt in the ensuing
rules: —
Rule I.
See that the pe7-suasion and assurance hereof which you look
after and desire be regular, and not such as is suited merely unto
your own imaginations. Our second and third general rules about
the nature of all spiritual assurance, and what is consistent there-
withal, are here to be taken into consideration. If you look to have
such an evidence, light into, and absolute conviction of, this matter,
as shall admit of no doubts, fears, questionings, just occasions and
causes of new trials, teachings, and self-examinations, you will be
greatly deceived. Regeneration induceth a new principle into the
soul, but it doth not utterly expel the old; some would have secu-
rity, not assurance. The principle of sin and unbelief will still abide
in us, and still work in us. Their abiding and their acting must
needs put the soul upon a severe inquiry, whether they are not pre-
valent in it beyond what the condition of regeneration will admit.
The constant conflicts we must have with sin will not suffer us to
have always so clear an evidence of our condition as we would desire.
Such a persuasion as is prevalent against strong objections to the
contrary, keeping up the heart to a due performance of those duties
in faith which belong unto the state of regeneration, is the substance
of what in this kind you are to look after.
vol. vi. 38'
594 AN EXPOSITION UPON PSALM CXXX- [Ver.4.
Rule II.
If you are doubtful concerning your state and condition, do not
expect an extraordinary determination of it by an immediate tes-
timony of the Spirit of God. I do grant that God doth sometimes,
by this means, bring in peace and satisfaction unto the soul. He
gives his own Spirit immediately " to bear witness with ours that we
are the children of God," both upon the account of regeneration and
adoption. He doth so ; but, as far as we can observe, in a way of
sovereignty, when and to whom he pleaseth. Besides, that men may
content and satisfy themselves with his ordinary teachings, consola-
tions, and communications of his grace, he hath left the nature of
that peculiar testimony of the Spirit very dark and difficult to be
found out, few agreeing wherein it doth consist or what is the nature
of it. No one man's experience is a rule unto others, and an undue
apprehension of it is a matter of great danger. Yet it is certain that
humble souls in extraordinary cases may have recourse unto it with
benefit and relief thereby. This, then, you may desire, you may
pray for, but not with such a frame of spirit as to refuse that other
satisfaction which in the ways of truth and peace you may find. This
is the putting of the hand into the side of Christ; but " blessed are
they that have not seen, and yet have believed.'"
Rule III.
If you have at any time formerly received any especial or imme-
diate pledge or testimony of God, given unto your souls as unto
their sincerity, and consequently their regeneration, labour to re-
cover it, and to revive a sense of it upon your spirits now in your
darkness and trouble. I am persuaded there are but few believers,
but that God doth, at one time or other, in one duty or other, enter-
ing into or coming out of one temptation or another, give some sin-
gular testimony unto their own souls and consciences concerning
their sincerity and his acceptance of them. Sometimes he doth this
in a duty, wherein he hath enabled the soul to make so near an
approach unto him as that it hath been warmed, enlivened, sweet-
ened, satisfied with the presence, the gracious presence, of God, and
which God hath made unto him as a token of his uprightness; —
sometimes, when a man is entering into any great temptation, trial,
difficult or dangerous duty, that death itself is feared in it, God conies
in, by one means or other, by a secret intimation of his love, which he
Ver.4.] RULES FOR judging as to inherent grace, 595
gives him to take along with hira for his furniture and provision in
his way, and thereby testifies to him his sincerity; and this serves,
like the food of Elijah, for forty days in a wilderness condition; —
sometimes he is pleased to shine immediately into the soul in the
midst of its darkness and sorrow; wherewith it is surprised, as not
looking for any such expression of kindness, and is thereby relieved
against its own pressing self-condemnation ; — and sometimes the Lord
is pleased to give these tokens of love unto the soul as its refresh-
ment, when it is coming off from the storm of temptations where-
with it has been tossed. And many other times and seasons there
are wherein God is pleased to give unto believers some especial tes-
timony in their consciences unto their own integrity. But now these
are all wrought by a transient operation of the Spirit, exciting and
enabling the heart unto a spiritual, sensible apprehension and receiv-
ing of God's expressing kindness towards it. These things abide not
in their sense and in their power which they have upon our affec-
tions, but immediately pass away. They are, therefore, to be trea-
sured up in the mind and judgment, to be improved and made use
of by faith, as occasion shall require. But we are apt to lose them.
Most know no other use of them but whilst they feel them ; yea,
through ignorance in our duty to improve them, they prove like a
sudden light brought into a dark place and again removed, which
seems to increase, and really aggravates, our sense of the darkness.
The true use of them is, to lay them up and ponder them in our
hearts, that they may be supportments and testimonies unto us in a
time of need. Have you, then, who are now in the dark as to your
state or condition, whether you are regenerate or no, ever received
any such refreshing and cheering testimony from God given unto
your integrity, and your acceptance with him thereupon? Call it
over again, and make use of it against those discouragements which
arise from your present darkness in this matter, and which keep you
off from sharing in the consolation tendered unto you in this word of
srace.
Rule IV.
A due spiritual consideration of the causes and effects of regene-
ration is the ordinary way and means whereby the souls of believers
come to be satisfied concerning that work of God in them and upon
them. The principle or causes of this work are, the Spirit and the
word. He that is born again, " is born of the Spirit," John iii. 6; and
of the word, " Of his own will begat he us with the word of truth/'
596 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
James i. 18; " We are born again by the word of God, which liveth
and abideth for ever/' 1 Pet. i. 23. Wherever, then, a man is regene-
rate, there hath been an effectual work of the Spirit and of the word
upon the soul. This is to be inquired into and after. Ordinarily it
will discover itself. Such impressions will be made in it upon the soul,
such a change will be wrought and produced in it, as will not escape
a spiritual diligent search and inquiry. And this is much of the
duty of such as are in the dark, and uncertain concerning the ac-
complishment of this work in themselves. Let them call to mind
what have been the actings of the Spirit by the word upon their
souls; what light thereby hath been communicated unto their
minds; what discoveries of the Lord Christ and way of salvation
have been made to them; what sense and detestation of sin have
been wrought in them; what satisfaction hath been given unto the
soul, to choose, accept, and acquiesce in the righteousness of Christ;
what resignation of the heart unto God, according to the tenor of
the covenant of grace, it hath been wrought unto. Call to mind
what transactions there have been between God and your souls about
these things ; how far they have been carried on ; whether you have
broken off the treaty with God, and refused his terms, or if not,
where the stay is between you ; and what is the reason, since God
hath graciously begun to deal thus with you, that you are not yet
come to a thorough close with him in the work and design of his
grace? The defect must of necessity lie on your parts. God cloth
nothing in vain. Had he not been willing to receive you, he would
not have dealt with you so far as he hath done. There is nothing,
then, remains to firm your condition but a resolved act of your own
wills in answering the mind and will of God. And by this search
may the soul come to satisfaction in this matter, or at least find out
and discover where the stick is whence their uncertainty doth arise,
and what is wanting to complete their desire.
Again: this work may be discovered by its effects. There is
something that is produced by it in the soul, which may also be con-
sidered either with respect unto its being and existence, or unto its
actings and operations. In the first regard it is spirit: John iii. 6,
" That which is born of the Spirit," which is produced by the effec-
tual operation of the Spirit of God, it " is spirit/' — " a new creature,"
2 Cor. v 17. He that is in Christ Jesus, who is born again, is a
new creature, anew life, a spiritual life, Gal. ii. 20; Eph. ii. 1. In
brief, it is an habitual furnishment of all the faculties of the soul
with new spiritual, vital principles, enabling a person in all instances
of obedience to lead a spiritual life unto God. This principle is by
this work produced in the soul. And in respect of its actings, it con-
sists in all the gracious operations of the mind, will, heart, or affec-
Ver.4.] RULES FOR JUDGING AS TO INHERENT GRACE. 597
tions, in the duties of obedience which God hath required of ns
This is that which gives life unto our duties (without which the best
of our works are but dead works), and renders them acceptable unto
the living God. It is not my business at large to pursue and declare
these things; I only mention them, that persons who are kept back
from a participation of the consolation tendered from the forgiveness
that is with God, because they cannot comfortably conclude that
they are born again, as knowing that it is such persons alone un-
to whom these consolations do truly and really belong, may know
how to make a right judgment of themselves. Let such persons,
then, not fluctuate up and down in generals and uncertainties, with
heartless complaints, which is the ruin of the peace of their souls;
but let them really put things to the trial, by the examination of
the causes and effects of the work they inquire after. It is by the
use of such means whereby God will be pleased to give them all the
assurance and establishment concerning their state and condition
which is needful for them, and which may give them encouragement
in their course of obedience.
But supposing all that hath been spoken, what if a man, by the
utmost search and inquiry that he is able to make, cannot attain any
satisfactory persuasion that indeed this great work of God's grace
hath passed upon his soul ; is this a sufficient ground to keep him
off from accepting of supportment and consolation from this truth,
that there is forgiveness with God? which is the design of the objec-
tion laid down before. I say therefore farther, that, —
1. Regeneration doth not in order of time precede the soid's
interest in the forgiveness that is with God, or its being made par-
taker of the pardon of sin. I say no more but that it doth not pre-
cede it in order of time, not determining which hath precedency in
order of nature. That, I confess, which the method of the gospel
leads unto is, that absolution, acquitment, or the pardon of sin, is the
foundation of the communication of all saving grace unto the soul,
and so precedeth all grace in the sinner whatever. But because this
absolution or pardon of sin is to be received by faith, whereby the
soul is really made partaker of it and all the benefits belonging
thereunto, and that faith is the radical grace which we receive in
our regeneration, — for it is by faith that our hearts are purified, as an
instrument in the hand of the great purifier, the Spirit of God, — I
place these two together, and shall not dispute as to their priority
in nature; but in time the one doth not precede the other.
2. It is hence evident, that an assurance of being regenerate is
no way previously necessary unto the believing of an interest in
forgiveness ; so that although a man have not the former, it is, or
may be, his duty to endeavour the latter. When convinced persons
598 AN EXPOSITION UPON PSALM CXXX. [Ver.l
cried out, " What shall we do to be saved?" the answer was, " Be-
lieve, and ye shall be so/' " Believe in Christ, and in the remission of
sin by his blood," is the first thing that convinced sinners are called
unto. They are not directed first to secure their souls that they are
born again, and then afterward to believe; but they are first to
believe that the remission of sin is tendered unto them in the blood
of Christ, and that " by him they may be justified from all things
from which they could not be justified by the law." Nor upon this
proposition is it the duty of men to question whether they have faith
or no, but actually to believe. And faith in its operation will evi-
dence itself. See Acts xiii. 38, 39. Suppose, then, that you do not
know that you are regenerate, that you are born of God, — that you
have no prevailing, refreshing, constant evidence or persuasion
thereof, — should this hinder you? should this discourage you from
believing forgiveness, from closing with the promises, and thereby
obtaining in yourselves an interest in that forgiveness that is with
God? Not at all; nay, this ought exceedingly to excite and stir
you up unto your duty herein : for, —
(1.) Suppose that it is otherwise, — that, indeed, you are yet in the
state of sin, and are only brought under the power of light and con-
viction,— this is the way for a translation into an estate of spiritual
life and grace. If you will forbear the acting of faith upon and for
forgiveness until you are regenerate, you may, and probably you will,
come short both of forgiveness and regeneration also. Here lay your
foundation, and then your building will go on. This will open the
door unto you, and give you an entrance into the kingdom of God.
Christ is the door ; do not think to climb up over the wall ; enter by
him, or you will be kept out.
(2.) Suppose that you are born again, but yet know it not, — as is
the condition of many, — this is a way whereby you may receive an
evidence thereof. It is good, the embracing of all signs, tokens, and
pledges of our spiritual condition, and it is so to improve them ;
but the best course is, to follow the genuine natural actings of faith,
which will lead us into the most settled apprehensions concerning
our relation unto God and acceptance with him. Believe first the
forgiveness of sin as the effect of mere grace and mercy in Christ.
Let the faith hereof be nourished and strengthened in your souls.
This will insensibly influence your hearts into a comforting gospel
persuasion of your state and condition towards God ; which will be
accompanied with assured rest and peace.
To wind up this discourse: — Remember that that which hath been
spoken with reference unto the state of regeneration in general may
be applied unto every particular objection or cause of fear and dis-
couragement that may be reduced to that head. Such are all ob-
Ver.4] RULES FOE JUDGING AS TO INHERENT DUTY. 599
jections that arise from particular sins, from aggravations of sins by
their greatness or circumstances, or relapses into them. The way
that the consideration of these things prevails upon the mind unto
fear, is by begetting an apprehension in men that they are not
regenerate ; for if they were, they suppose they could not be so over-
taken or entangled. The rules thereof laid down are suited to the
straits of the souls of sinners in all such particular cases.
Lastly, There was somewhat in particular added in the close of the
objection, which, although it be not directly in our way nor of any
great importance in itself, yet having been mentioned, it is not un-
meet to remove it out of the way, that it may not leave entangle-
ment upon the minds of any. Now this is, that some know not nor
can give an account of the time of their conversion unto God, and
therefore cannot be satisfied that the saving work of his grace hath
passed upon them. This is usually and ordinarily spoken unto ; and
I shall therefore, briefly give an account concerning it : —
1. It hath been showed that, in this matter, there are many things
whereon we may regularly found a judgment concerning ourselves,
and it is great folly to waive them all, and put the issue of the mat-
ter upon one circumstance. If a man have a trial at law, wherein
he hath many evidences speaking for him, only one circumstance is
dubious and in question, he will not cast the weight of his cause on
that disputed circumstance, but will plead those evidences that are
more clear and testify more fully in his behalf. I will not deny but
that this matter of the time of conversion is ofttimes an important
circumstance, — in the affirmative, when it is known, it is of great use,
tending to stability and consolation ; — but yet it is still but a circum-
stance, such as that the being of the thing itself doth not depend
upon. He that is alive may know that he was born, though he
know neither the place where nor the time when he was so ; and
so may he that is spiritually alive, and hath ground of evidence that
he is so, that he was born again, though he know neither when, nor
where, nor how. And this case is usual in persons of quiet natural
tempers, who have had the advantage of education under means of
light and grace. God ofttimes, in such persons, begins and carries
on the work of his grace insensibly, so that they come to good
growth and maturity before they know that they are alive. Such
persons come at length to be satisfied in saying, with the blind man
in the gospel, " How our eyes were opened we know not ; only one
thing we know, whereas we were blind by nature, now we see."
2. Even in this matter also, we must, it may be, be content to live
by faith, and to believe as well what God hath done in us, if it be
the matter and subject of his promises, as what he hath done for us;
the ground whereof also is the promise, and nothing else.
600 AN EXPOSITION UPON PSALM CXXX. [Ver.4
Objections from the present state and condition of the soul — Weakness and
imperfection of duty — Opposition from indwelling sin.
Thirdly. There is another head of objections against the soul's
receiving consolation from an interest in forgiveness, arising from the
consideration of its present state and condition as to actual holiness,
duties, and sins. Souls complain, when in darkness and under temp-
tations, that they cannot find that holiness, nor those fruits of it in
themselves, which they suppose an interest in pardoning mercy will
produce. Their hearts they find are weak, and all their duties worth-
less. If they were weighed in the balance, they would be all found too
light. In the best of them there is such a mixture of self, hypocrisy,
unbelief, vain-glory, that they are even ashamed and confounded
with the remembrance of them. These things fill them with dis-
couragements, so that they refuse to be comforted or to entertain
any refreshing persuasion from the truth insisted on, but rather con-
clude that they are utter strangers from that forgiveness that is with
God, and so continue helpless in their depths.
According unto the method proposed, and hitherto pursued, I shall
only lay down some such general rules as may support a soul under
the despondencies that are apt in such a condition to befall it, that
none of these things may weaken it in its endeavour to lay hold of
forgiveness. And, —
1. This is the proper place to put in execution our eighth rule,
to take heed of heartless complaints when vigorous actings of grace
are expected at our hands. If it be thus, indeed, why lie you on
your faces? why do you not rise and put out yourselves to the utmost,
giving all diligence to add one grace to another, until you find your-
selves in a better frame? Supposing, then, the putting of that rule
into practice, I add, —
(1.) That known holiness is apt to degenerate into self-righteous-
ness. What God gives us on the account of sanctification we are
ready enough to reckon on the score of justification. It is a hard
thing to feel grace, and to believe as if there were none. We have
so much of the Pharisee in us by nature, that it is sometimes well
that our good is hid from us. We are ready to take our corn and
wine and bestow them on other lovers. Were there not in our hearts
a spiritually sensible principle of corruption, and in our duties a dis-
cernible mixture of self, it would be impossible we should walk so
humbly as is required of them who hold communion with God in a
covenant of grace and pardoning mercy. It is a good life which is
attended with a faith of righteousness and a sense of corruption.
Whilst I know Christ's righteousness, I shall the less care to know
Vei\4.] OBJECTIONS TO BELIEVING FROM WEAKNESS IN DUTY. 601
my own holiness. To be holy is necessary; to know it, sometimes a
temptation.
(2.) Even duties of God's appointment, when turned into self-
rinhteousness, are God's great abhorrency, Isa lxvi. 2, 3. "V\ hat
hath a good original may be vitiated by a bad end.
(3.) Oftentimes holiness in the heart is more known by the oppo-
sition that is made there to it, than by its own prevalent working.
The Spirit's operation is known by the flesh's opposition. \Ve find
a man's strength by the burdens he carries, and not the pace that he
goes. " 0 wretched man that I am ! who shall deliver me from the
body of this death?" is a better evidence of grace and holiness than
"God, I thank thee I am not as other men/' A heart pressed,
grieved, burdened, not by the guilt of sin only, which reflects with
trouble on an awakened conscience, but by the close, adhering power
of indwelling sin, tempting, seducing, soliciting, hindering, captivat-
ing, conceiving, restlessly disquieting, may from thence have as clear
an evidence of holiness as from a delightful fruit -bearing. "What is
it that is troubled and grieved in thee? what is it that seems to be
almost killed and destroyed; that cries out, complains, longs for de-
liverance? Is it not the new creature? is it not the principle of
spiritual life, whereof thou art partaker? I speak not of troubles
and disquietments for sin committed; nor of fears and perturbations
of mind lest sin should break forth to loss, shame, ruin, dishonour ;
nor of the contending of a convinced conscience lest damnation
should ensue ; — but of the striving of the Spirit against sin, out of a
hatred and a loathing of it, upon all the mixed considerations of love,
grace, mercy, fear, the beauty of holiness, excellency ol communion
with God, that are proposed in the gospel. If thou seemest to thy-
self to be only passive in these things, to do nothing but to endure
the assaults of sin ; yet if thou art sensible, and standest under the
stroke of it as under the stroke of an enemy, there is the root of the
matter. And as it is thus as to the substance and being of holiness,
so it is also as to the degrees of it. Degrees of holiness are to be
measured more by opposition than self-operation. He may have more
grace than another who brings not forth so much fruit as the other,
because he hath more opposition, more temptation, Isa. xli. 1 7. And
sense of the want of all is a great sign of somewhat in the soul.
2. As to what was alleged as to the nothingness, the selfishness of
duty, I say, it is certain, whilst we are in the flesh, our duties will
taste of the vessel whence they proceed. Weakness, defilements,
treachery, hypocrisy, will attend them. To this purpose, whatever
some pretend to the contrary, is the complaint of the church, Isa,
lxiv. 6. The chaff oftentimes is so mixed with the wheat that corn
can scarce be discerned. And this know, that the more spiritual any
602 AN EXPOSITION UPON PSALM CXXX. [Ver. 4.
man is, the more he sees of his unspiritualness in his spiritual duties.
An outside performance will satisfy an outside Christian. Job ab-
horred himself most when he knew himself best. The clearer dis-
coveries we have had of God, the viler will every thing of self appear.
Nay, farther, duties and performances are oftentimes very ill mea-
sured by us; and those seem to be first which indeed are last, and
those to be last which indeed are first. I do not doubt but a man,
when he hath had distractions to wrestle withal, no outward advan-
tage to farther him, no extraordinary provocation of hope, fear, or
sorrow, on a natural account in his duty, may rise from his knees
with thoughts that he hath done nothing in his duty but provoked
God; when there hath been more workings of grace, in contending
with the deadness cast on the soul by the condition that it is in, than
when, by a concurrence of moved natural affections and outward pro-
vocations, a frame hath been raised that hath, to the party himself,
seemed to reach to heaven: so that it may be this perplexity about
duties is nothing but what is common to the people of God, and
which ought to be no obstruction to peace and settlement.
3. As to the pretence of hypocrisy, you know what is usually an-
swered. It is one thing to do a thing in hypocrisy, another not to do
it without a mixture of hypocrisy. Hypocrisy, in its long extent, is
every thing that, for matter or manner, comes short of sincerity.
Now, our sincerity is no more perfect than our other graces; so that
in its measure it abides with us and adheres to all we do. In like
manner, it is one thing to do a thing for vain-glory and to be seen
of men, another not to be able wholly to keep off the subtle insinua-
tions of self and vain-glory. He that doth a thing in hypocrisy and
for vain-glory is satisfied with some corrupt end obtained, though he
be sensible that he sought such an end. He that doth a thing with
a mixture of hypocrisy, — that is, with some breaches upon the degrees
of his sincerity, with some insensible advancements in performance
on outward considerations, — is not satisfied with a self-end obtained,
and is dissatisfied with the defect of his sincerity. In a word, wouldst
thou yet be sincere, and dost endeavour so to be in private duties,
and in public performances, — in praying, hearing, giving alms, zealous
actings for God's glory and the love of the saints ; though these duties
are not, it may be, sometimes done without sensible hypocrisy, — I
mean, as traced to its most subtle insinuations of self and vain-glory,
. — yet are they not done in hypocrisy, nor do they denominate the per-
sons by whom they are performed hypocrites. Yet I say of this, as of
all that is spoken before, it is of use to relieve us under a troubled
condition, — of none to support us or encourage us unto an abode in it.
4. Know that God despiseth not small things. He takes notice of
the least breathings of our hearts after him, when we ourselves can
Ver.4.] OBJECTIONS TO BELIEVING FROM THE POWER OF SIN. 603
see nor perceive no such thing. He knows the mind of the Spirit in
those workings which are never formed to that height that we can
reflect upon them with our observation. Every thing that is of him
is noted in his book, though not in ours. He took notice that, when
Sarah was acting unbelief towards him, yet that she showed respect
and regard to her husband, calling him "lord," Gen. xviii. 12; 1 Pet.
iii. 6. And even whilst his people are sinning, he can find some-
thing in their hearts, words, or ways, that pleaseth him ; much more
in their duties. He is a skilful refiner, that can find much gold in
that ore where we see nothing but lead or clay. He remembers the
duties which we forget, and forgets the sins which we remember. He
justifies our persons, though ungodly; and will also our duties, though
not perfectly godly.
5. To give a little farther support in reference unto our wretched,
miserable duties, and to them that are in perplexities on that account,
know that Jesus CJwist takes whatever is evil and unsavoury out of
them, and makes them acceptable. When an unskilful servant
gathers many herbs, flowers, and Aveeds in a garden, you gather them
out that are useful, and cast the rest out of sight. Christ deals so
with our performances. All the ingredients of self that are in them
on any account he takes away, and adds incense to what remains,
and presents it to God, Exod. xxx. 36. This is the cause that the
saints at the last day, when they meet their own duties and per-
formances, they know them not, they are so changed from what they
were when they went out of their hand. " Lord, when saw we thee
naked or hungry?" So that God accepts a little, and Christ makes
our little a great deal.
6. Is this an argument to keep thee from believing? The reason
why thou art no more holy is because thou hast no more faith. If
thou hast no holiness, it is because thou hast no faith. Holiness is
the purifying of the heart by faith, or our obedience unto the truth.
And the reason why thou art no more in duty is, because thou art no
more in believing. The reason why thy duties are weak and imper-
fect is, because thy faith is weak and imperfect. Hast thou no holi-
ness?— believe, that thou mayst have. Hast thou but a little, or
that which is imperceptible? — be steadfast in believing, that thou
mayst abound in obedience. Do not resolve not to eat thy meat
until thou art strong, when thou hast no means of being strong but
by eating thy bread, which strengthens the heart of man.
Objection Fourth. The powerful tumultuating of indwelling sin
or corruption is another cause of the same kind of trouble and de-
spondency. " ' They that are Christ's have crucified the flesh with the
lusts thereof/ But we find," say some, " several corruptions work-
604 AN EXPOSITION UPON PSALM CXXX. [Ver.4.
ing effectually in our hearts, carrying us captive to the law of siu.
They disquiet with their power as well as with their guilt. Had we
been made partakers of the law of the Spirit of life, we had, ere this,
been more set free from the law of sin and death. Had sin been
pardoned fully, it would have been subdued more effectually/'
There are three considerations which make the actings of indwell-
ing sin to be so perplexing to the soul : —
1. Because they are unexpected. The soul looks not for them upon
the first great conquest made of sin, and universal engagement of
the heart unto God. When it first says, " I have sworn, and am
steadfastly purposed to keep thy righteous judgments/' commonly
there is peace, at least for a season, from the disturbing vigorous
actings of sin. There are many reasons why so it should be. " Old
things are then passed away, all things are become new;" and the
soul, under the power of that universal change, is utterly turned
away from those things that should foment, stir up, provoke, or che-
rish, any lust or temptation. Now, when some of these advantages
are past, and sin begins to stir and act again, the soul is surprised,
and thinks the work that he hath passed through was not true and
effectual, but temporary only ; yea, he thinks, perhaps, that sin
hath more strength than it had before, because he is more sensible
than he was before. As one that hath a dead arm or limb, whilst it
is mortified, endures deep cuts and lancings, and feels them not; so
when spirits and sense are brought into the place again, he feels the
least cut, and may think the instruments sharper than they were be-
fore, when all the difference is, that he hath got a quickness of sense,
which before he had not. It may be so with a person in this case:
he may think lust more powerful than it was before, because he is
more sensible than he was before. Yea, sin in the heart is like a
snake or serpent : you may pull out the sting of it, and cut it into
many pieces; though it can sting mortally no more, nor move its
whole body at once, yet it will move in all its parts, and make an
appearance of a greater motion than formerly. So it is with lust:
when it hath received its death's wound, and is cut to pieces, yet it
moves in so many parts as it were in the soul, that it amazes him
that hath to do with it ; and thus coming unexpectedly, fills the spirit
oftentimes with disconsolation.
2 It hath also in its actings a iiniversality. This also surpriseth.
There is a universality in the actings of sin, even in believers. There
is no evil that it will not move to; there is no good that it will not
attempt to hinder; no duty that it will not defile. And the reason
of this is, because we are sanctified but in part; not in any part
wholly, though savingly and truly in every part. There is sin re-
maining in every faculty, in all the affections, and so may be acting
Ver. 4.] OBJECTIONS TO BELIEVING FROM THE PO^YEB, OF SIX. 605
in and towards any sin that the nature of man is liable unto. De-
grees of sin there are that all regenerate persons are exempted from ;
but unto solicitations to all kinds of sin they are exposed : and this
helps on the temptation.
3. It is endless and restless, never quiet, conquering nor conquered ;
it gives not over, but rebels being overcome, or assaults afresh having
prevailed. Ofttimes after a victory obtained and an opposition sub-
dued, the soul is in expectation of rest and peace from its enemies:
but this holds not ; it works and rebels again and again, and will do
so whilst we live in this world, so that no issue will be put to our
conflict but by death. This is at large handled elsewhere, in a trea-
tise lately published on this peculiar subject.1
These and the like considerations attending the actings of indwell-
ing sin, do oftentimes entangle the soul in making a judgment of
itself, and leave it in the dark as to its state and condition.
A few things shall be offered unto this objection also: —
1. The sensible powerful actings of indwelling sin are not incon-
sistent with a state of grace, Gal. v. 17. There are in the same person
contrary principles, — " the flesh and the Spirit;" these are contrary.
And there are contrary actings from these principles, — " the flesh
lusteth against the Spirit, and the Spirit against the flesh;" and these
actings are described to be greatly vigorous in other places. Lust
wars against our souls, James iv. 1 ; 1 Pet. ii. 11. Now, to war is not
to make faint or gentle opposition, to be slighted and contemned ; but
it is to go out with great strength, to use craft, subtlety, and force,
so as to put the whole issue to a hazard. So these lusts war; such
are their actings in and against the souL And therefore, saith the
apostle, " Ye cannot do the things that ye would." See Rom. vii
14-1 7. In this conflict, indeed, the understanding is left unconquered,
— it condemns and disapproves of the evil led unto; and the will is
not subdued, — it would not do the evil that is pressed upon it ; and
there is a hatred or aversion remaining in the affections unto sin : but
yet, notwithstanding, sin rebels, fights, tumultuates, and leads captive.
This objection, then, may receive this speedy answer: — Powerful act-
ings and workings, universal, endless stragglings of indwelling sin,
seducing to all that is evil, putting itself forth to the disturbance and
dissettlement of all that is good, are not sufficient ground to conclude
a state of alienation from God. See for this the other treatise before
mentioned at large.
2. Your state is not at all to be measured by the opposition that sin
makes to you, but by the opposition- you make to it. Be that never so
great, if this be good, — be that never so restless and powerful, if this be
sincere, — you may be disquieted, you can have no reason to despond
1 The author refers to his treatise on " Indwelling Sin," p. 153 of this volume.
606 AN EXPOSITION UPON PSALM CXXX. [Ver.5,6.
I have mentioned these things only to give a specimen of the ob-
jections which men usually raise up against an actual closing with
the truth insisted on to their consolation. And we have also given
in upon them some rules of truth for their relief; not intending in
them absolute satisfaction as to the whole of the cases mentioned,
but only to remove the darkness raised by them so out of the way,
as that it might not hinder any from mixing the word with faith that
hath been dispensed from this blessed testimony, that " there is for-
giveness with God, that he may be feared."
VERSES FIFTH AND SIXTH.
Proceed we now to the second part of this psalm, which contains
the deportment of a sin-perplexed soul, when by faith it hath dis-
covered where its rest doth lie, and from whom its relief is to be
expected ; even from the forgiveness which is with God, whereof we
have spoken.
There are two things in general, as was before mentioned, that the
soul in that condition applies itself unto ; whereof the first respects
itself, and the other the whole Israel of God.
That which respects itself is the description of that frame of heart
and spirit that he was brought into upon faith's discovery of forgive-
ness in God, with the duties that he applied himself unto, the grounds
of it, and the manner of its performance, verses 5, 6: —
" I wait for the Lord, my soul doth wait, and in his word do I
hope. My soul waiteth for the Lord more than they that watch
for the morning : I say, more than they that watch for the morn-
ing."
Herein, I say, he describes both his frame of spirit and the duty
he applied himself to, both as to matter and manner.
I shall, as in the method hitherto observed, first consider the read-
ing of the words, then their sense and importance, with the suitable-'
ness of the things mentioned in them to the condition of the soul
under consideration; all which yield us a foundation of the observa-
tions that are to be drawn from them.
1. The words rendered strictly, or word for word, lie thus: —
" I have earnestly expected Jehovah; my soul hath expected,
and in his word have I tarried," or waited. " My soul to the Lord
more than" (or before) "the watchmen in the morning; the watch-
men in the morning," or " unto the morning."
"I have waited" or "expected:" THi? from ™pr) « to expect,"
Ver.5,G.] verses 5 and 6 opened. 607
H to hope/' " to wait." " Verbum hoc est, magno animi desiderio in
aliquem intentum esse, et respicere ad eum, ex eo pendere;" — K The
word denotes to be intent on any one with great desire; to behold
or regard him, and to depend upon him ;" and it also expresseth the
earnest inclination and intension of the will and mind.
Paul seems to have expressed this word to the full, Rom. viii. 19,
by a-oxapadox!a, — an intent or earnest expectation, expressing itself
by putting forth the head, and looking round about with earnestness
and diligence. And this is also signified expressly by this word,
Ps. lxix. 21, 1«| nij?xi;_« And I looked for some to take pity/'
'•' Hue illuc anxie circumspexi, siquis forte me commiseraturus esset;"
— " I looked round about, this way and that way, diligently and soli-
citously, to see if any would pity me or lament with me."
Thus, " I have waited," is as much as, " I have diligently, with in-
tension of soul, mind, will, and affections, looked unto God, in ear-
nest expectation of that from him that I stand in need of, and which
must come forth from the forgiveness that is with him."
2. " I have," saith he, " waited for, or expected Jehovah." He
uses the same name of God in his expectation that he first fixed on
in his application to him.
And it is not this or that means, not this or that assistance, but
it is Jehovah himself that he expects and waits for. It is Jehovah
himself that must satisfy the soul, — his favour and loving-kindness,
and what flows from them; if he come not himself, if he give not
himself, nothing else will relieve.
3. " My soul doth wait," or expect ; — " It is no outward duty that I
am at, no lip-labour, no bodily work, no formal, cold, careless per-
formance of a duty. No ; ' my soul doth wait/ It is soul- work,
heart-work I am at. I wait, I wait with my whole soul."
4. " In his word do I hope," or " wait." There is not any thing
of difficulty in these words. The word used, wntoj is from fy}*, " sunt
qui, quod affine sit verbo '7?%,' velint anxietatem et nisum inclu-
dere, ut significet anxie, seu enixe expectare, sustinere, et sperare;"
—It signifies to hope, expect, endure, and sustain with care, solicit-
ousness, and endeavours. Hence the LXX. have rendered the
word by teifisiveit, and the Vulgar Latin " sustinui ;" — " I have sus-
tained and waited with patience."
And this on the word; or, he sustained his soul with the word of
promise that it should not utterly faint, seeing he had made a
discovery of grace and forgiveness, though yet at a great distance;
he had a sight of land, though he was yet in a storm at sea ; and
therefore encourageth himself, or his soul, that it doth not despond.
But yet all this that we have spoken reaches not the intenseness
of the soul of the psalmist, in this his expectation of Jehovah. The
608 AN EXPOSITION UPON PSALM CXXX. [Ver.5,6.
earnest engagement of his soul in this duty riseth up above what he
can express. Therefore he proceeds, verse 6 : " My soul," saith he,
" for the Lord" (that is, expects him, looks for him, waits for him,
waits for his coming to me in love and with forgiveness), " more than
the watchers for the morning, the watchers for the morning."
These latter words are variously rendered, and variously expounded.
The LXX. and Vulgar Latin render them, " From the morning watch
until night;" others, " From those that keep the morning watch, unto
those that keep the evening watch;" " More than the watchers in
the morninsr, more than the watchers in the morning."
The words also are variously expounded. Austin would have
it to signify the placing of our hopes on the morning of Christ's
resurrection, and continuing in them until the night of our own
death.
Jerome, who renders the words, " From the morning watch to the
morning watch," expounds them of continuing our hopes and expec-
tations from the morning that we are called into the Lord's vineyard
to the morning when we shall receive our reward; as much to the
sense of the place as the former. And so Chrysostom interprets it of
our whole life.
It cannot be denied but that they were led into these mistakes
by the translation of the LXX. and that of the Vulgar Latin, who
both of them have divided these words quite contrary to their proper
dependence, and read them thus, " My soul expected the Lord.
From the morning watch to the night watch, let Israel trust in the
Lord ;" so making the words to belong to the following exhortation
unto others, which are plainly a part of the expression of his own
duty.
The words, then, are a comparison, and an allusion unto watch-
men, and may be taken in one of these two senses: —
1. In things civil, As those who keep the watch of the night do
look, and long for, and expect the morning, when, being dismissed
from their guard, they may take that sleep that they need and de-
sire; which expresses a very earnest expectation, inquiry, and de-
sire. Or,
2. In things sacred, with the Chaldee paraphrast, which renders
the words, " More than they that look for the morning watch," which
they carefully observe, that they may offer the morning sacrifice.
In this sense, " As," saith he, " the warders and watchers in the
temple do look diligently after the appearance of the morning, that
they may with joy offer the morning sacrifice in the appointed
season ; so, and with more diligence, doth my soul wait for Jehovah."
You see the reading of the words, and how far the sense of them
opens itself unto us by that consideration.
Ver.5,6.] verses 5 and 6 opened. 609
Let us, then, next see briefly the several parts of them, as they
stand in relation one to another, We have, then, —
1. The expression of the duty wherein he was exercised; and that
is, earnest waiting for Jehovah.
2. The bottom and foundation of that his waiting and expectation ;
that is, the word of God, the word of promise, — he diligently hoped
in the word.
3. The frame of his spirit in, and the manner of his performance
of, this duty; expressed, — (1.) In the words themselves that he uses,
according as we opened them before. (2.) In the emphatical redu-
plication, yea, triplication of his expression of it : "I wait for the
Lord ;" " My soul waiteth for God ;" "My soul waiteth for the Lord."
(3.) In the comparison instituted between his discharge of his duty
and others' performances of a corporal watch, — with the greatest care
and diligence : " More than they that watch for the morning." So
that we have, —
1. The duty he performed, — earnest waiting and expectation.
2. The object of his waiting, — Jehovah himself.
3. His supportment in that duty, — the word of promise.
4. The manner of his performance of it: — (1.) With earnestness
and diligence. (2.) With perseverance.
Let us, then, now consider the words as they contain the frame and
working of a sin-entangled soul.
Having been raised out of his depths by the discovery of forgive-
ness in God, as was before declared, yet not being immediately made
partaker of that forgiveness, as to a comforting sense of it, he gathers
up his soul from wandering from God, and supports it from sinking
under his present condition.
" It is," saith he, " Jehovah alone, with whom is forgiveness, that
can relieve and do me good. His favour, his loving-kindness, his com-
munication of mercy and grace from thence, is that which I stand in
need of. On him, therefore, do I with all heedfulness attend ; on him
do I wait. My soul is filled with expectation from him. Surely he
will come to me, he will come and refresh me. Though he seem as
yet to be afar off, and to leave me in these depths, yet I have his word
of promise to support and stay my soul ; on which I will lean until I ob-
tain the enjoyment of him, and his kindness which is better than life."
And this is the frame of a sin-entangled soul who hath really by
faith discovered forgiveness in God, but is not yet made partaker of
a comforting, refreshing sense of it. And we may represent it in the
ensuing observations : —
Obs. 1. The first proper fruit of faith's discovery of forgiveness in
God, unto a sin-distressed soul, is waiting in patience and expectation.
Obs. 2. The proper object of a sin -distressed soul's waiting and
vol. VI. 39
610 AN EXPOSITION UPON PSALM CXXX [Ver.5,6.
expecting is God himself, as reconciled in Christ : " I have waited for
Jehovah."
Obs. 3. The word of promise is the soul's great snpportment in
waiting for God: " In thy word do I hope/'
Obs. 4. Sin-distressed souls wait for God with earnest intension of
mind, diligence, and expectation, — from the redoubling of the ex-
pression.
Obs. 5. Continuance in waiting until God appears to the soul is
necessary and prevailing; — necessary, as that without which we can-
not attain assistance ; and prevailing, as that wherein we shall never
fail.
Obs. 6. Establishment in waiting, when there is no present sense
of forgiveness, yet gives the soul much secret rest and comfort. This
observation ariseth from the influence that these verses have unto
those that follow. The psalmist, having attained thus far, can now
look about him and begin to deal with others, and exhort them to
an expectation of grace and mercy,
And thus, though the soul be not absolutely in the haven of con-
solation where it would be, yet it hath cast out an anchor that gives
it establishment and security. Though it be yet tossed, yet it is se-
cured from shipwreck, and is rather sick than in danger. A waiting
condition is a condition of safety.
Hence it is that he now turns himself to others ; and upon the ex-
perience of the discovery that he had made of forgiveness in God,
and the establishment and consolation he found in waiting on him,
he calls upon and encourageth others to the same duty, verses 7, 8.
The propositions laid down I shall briefly pass through, still with
respect unto the state and condition of the soul represented in the
psalm. Many things that might justly be insisted on in the improve-
ment of these truths have been anticipated in our former general
rules. To them we must therefore sometimes have recourse, because
they must not be again repeated. On this account, I say, we shall
pass through them with all briefness possible; yet so as not wholly
to omit any directions that are here tendered unto us as to the guid-
ance of the soul, whose condition, and the working of whose faith, is
here described. This, therefore, in the first place is proposed : —
The first proper fruit of faith's discovery of forgiveness in God,
unto a sin-distressed sold, is waiting in patience and expectation.
This the psalmist openly and directly applies himself unto, and
expresseth to have been as his duty, so his practice. And he doth it
so emphatically, as was manifested in the opening of the words, that
I know not that any duty is anywhere in the Scripture so recom-
mended and lively represented unto us.
You must, therefore, for the right understanding of its call to mind
Ver.5,6.] wherein waiting on god consists. Gil
what hath been spoken concerning the state of the soul inquired
into, — its depths, entanglements, and sense of sin, with its application
unto God about those things; as also remember what hath been de-
livered about the nature of forgiveness, with the revelation that is
made of it unto the faith of believers, and that this may be done
where the soul hath no refreshing sense of its own interest therein.
It knows not that its own sins are forgiven, although it believes that
there is forgiveness with God. Now, the principal duty that is in-
cumbent on such a soul is that laid down in the proposition, —
namely, patient waiting and expectation-
Two things must be done in reference hereunto: — First, The
nature of the duty itself is to be declared; and, secondly, The neces-
sity and usefulness of its practice is to be evinced and demonstrated.
For the nature of it, something hath been intimated giving light
into it, in the opening of the words here used by the psalmist to ex-
press it by. But we may observe, that these duties, as required of
us, do not consist in any particular acting of the soul, but in the
whole spiritual frame and deportment of it, in reference unto the end
aimed at in and by them. And this waiting, as here and elsewhere
commended unto us, and which is comprehensive of the especial
duties of the soul, in the case insisted on and described, comprehends
these three things: — 1. Quietness, in opposition to haste and tumul-
tuating of spirit. 2. Diligence, in opposition to spiritual sloth, de-
spondency, and neglect of means. 3. Expectation, in opposition to
despair, distrust, and other proper immediate actings of unbelief.
1. Quietness. Hence this waiting itself is sometimes expressed
by silence. To wait is to be silent: Lam. iii. 26, " It is good both to
hope D^"1'!, and to be silent for the salvation of the Lord;" that is,
to " wait quietly," as we have rendered the word. And the same
word we render sometimes " to rest :" as Ps. xxxviL 7, " Rest on the
Lord, nin7 W, be silent unto him," where it is joined with hoping
or waiting, as that which belongs unto the nature of it ; and so in
sundry other places. And this God, in an especial manner, calleth
souls unto in straits and distresses. " In quietness and confidence/'
saith he, " shall be your strength," Isa. xxx. 15. And the effect of
the righteousness of God by Christ is said to be " quietness and as-
surance for ever," Isa. xxxii. 17; — first quietness, and then assur-
ance. Now, this silence and quietness which accompanieth waiting,
yea, which is an essential part of it, is opposed, first, to haste; and
haste is the soul's undue lifting up itself, proceeding from a weariness
of its condition, to press after an end of its troubles not according to
the conduct of the Spirit of God. Thus, when God calleth his people
to waiting, he expresseth the contrary acting unto this duty by the lift-
ing up of the soul : Hab. ii. 3, 4, " Though the vision tarry, wait for
612 AN EXPOSITION UPON PSALM cxxx [Ver.5,6.
it. Behold, his soul which is lifted up is not upright in him : but the
just shall live by his faith." God hath given unto the soul a vision
of peace, through the discovery of that forgiveness which is with him ;
but he will have us wait for an actual participation of it unto rest
and comfort. He that will not do so, but lifts up his soul, — that is,
in making haste beyond the rule and method of the Spirit of God in
this matter, — his heart is not upright in him, nor will he know what
it is to live by faith. This ruins and disappoints many a soul in its
attempts for forgiveness. The prophet, speaking of this matter, tells
us that " he that believeth shall not/' nor will not, " make haste/'
Isa. xxviii. 16; — which words the apostle twice making use of, Rom.
ix. 33, x. 11, in both places renders them, "Whosoever believeth on
him shall not be ashamed," or confounded ; and that because this
haste turns men off from believing, and so disappoints their hopes,
and leaves them unto shame and confusion. Men with a sense of
the guilt of sin, having some discovery made to them of the rest,
ease, and peace which they may obtain to their souls by forgiveness,
are ready to catch greedily at it, and to make false, unsound, undue
applications of it unto themselves. They cannot bear the yoke that
the Lord hath put upon them, but grow impatient under it, and cry
with Rachel, "Give me children, or else I die." Any way they would
obtain it. Now, as the first duty of such a soul is to apply itself
unto waiting, so the first entrance into waiting consists in this silence
and quietness of heart and spirit. This is the sours endeavour to
keep itself humble, satisfied with the sovereign pleasure of God in
its condition, and refusing all ways and means of rest and peace
but what it is guided and directed unto by the word and Spirit.
Secondly, As it is opposed unto haste, so it is unto tumultuating
thoitghts and vexatious disquietments. The soul is silent. Ps. xxxix.
9, "I was dumb, I opened not my mouth; because thou didst it."
He redoubles the expression, whereby he sets out his endeavour to
quiet and still his soul in the will of God. In the condition dis-
coursed of, the soul is apt to have many tumultuating thoughts, or a
multitude of perplexing thoughts, of no use or advantage unto it.
How they are to be watched against and rejected was before de-
clared in our general rules This quietness in waiting will prevent
them. And this is the first thing in the duty prescribed.
2. Diligence, in opposition unto spiritual sloth, is included in it
also, Diligence is the activity of the mind, in the regular use of
means, for the pursuit of any end proposed. The end aimed at by
the soul is a comforting, refreshing interest in that forgiveness that is
with God. For the attaining thereof, there are sundry means insti-
tuted and blessed of God. A neglect of them, through regardlessness
or sloth, will certainly disappoint the soul from attaining that end.
Ver.5,6.] wherein waiting on god consists. CI 3
It is confessedly so in things natural. He that soweth not must not
think to reap ; he that clotheth not himself will not be warm ; nor he
enjoy health who neglects the means of it. Men understand this
as to their outward concerns; and although they have a due respect
unto the blessing of God, yet they expect not to be rich without in-
dustry in their ways. It is so also in things spiritual. God hath
appointed one thing to be the means of obtaining another; in the
use of them doth he bless us, and from the use of them doth his glory
arise, because they are his own appointments. And this diligence
wholly respecteth practice, or the regular use of means. A man is
said to be diligent in business, to have a diligent hand ; though it be
an affection of the mind, yet it simply respects practice and opera-
tion. This diligence in his waiting David expresseth, Ps. xl. 1, "Hfc!
'TO, We render it, " I have waited patiently," that is, "Waiting I
have waited;" that is, diligently, earnestly, in the use of means. So
he describes this duty by an elegant similitude, Ps. cxxiii. 2, " Behold,
as the eyes of servants look unto the hand of their masters, and as
the eyes of a maiden unto the hand of her mistress; so our eyes wait
upon the Lord our God, until that he have mercy upon us." Servants
that wait on their masters and look to their hands, it is to expect an
intimation of their minds as to what they would have them do, that
they may address themselves unto it. " So," saith he, "do we wait
for mercy ;" — not in a slothful neglect of duties, but in a constant rea-
diness to observe the will of God in all his commands. An instance
hereof we have in the spouse when she was in the condition here de-
scribed, Cant. iii. 1, 2. She wanted the presence of her Beloved;
which amounts to the same state which we have under consideration ;
for where the presence of Christ is not, there can be no sense of for-
giveness. At first she seeks him upon her bed : " By night upon my
bed I sought him whom my soul loveth : I sought him, but I found
him not." She seems herein to have gone no farther than desires,
for she was in her bed, where she could do no more ; and the issue is,
she found him not. But doth she so satisfy herself, and lie still,
waiting until he should come there unto her? No; she says, " I will
rise now, and go about the city in the streets, and in the broad
ways I will seek him whom my soul loveth." She resolves to put
herself into the use of all means whereby one may be sought that is
wanting. In the city, streets, and fields, she would inquire after him.
And the blessed success she had herein is reported, verse 4; she
" found him, she held him, she would not let him go." This, then,
belongs unto the waiting of the soul : diligence in the use of means,
whereby God is pleased ordinarily to communicate a sense of pardon
and forgiveness, is a principal part of it. What these means are is
known. Prayer, meditation, reading, hearing of the word, dispensa-
et4 an exposition upon psalm cxxx. [Ver.5,6.
tion of the sacraments, they are all appointed to this purpose ; they
are all means of communicating love and grace to the soul. Be not,
then, heartless or slothful : up and be doing ; attend with diligence to
the word of grace ; be fervent in prayer, assiduous in the use of all
ordinances of the church ; in one or other of them, at one time or other,
thou wilt meet with Him whom thy soul loveth, and God through
Him will speak peace unto thee.
3. There is expectation in it, which lies in a direct opposition to
all the actings of unbelief in this matter, and is the very life and soul
of the duty under consideration. So the psalmist declares it, Ps.
lxii. 5, " My soul, wait thou only upon God ; for my expectation is
only from him." The soul will not, cannot, in a due manner wait
upon God, unless it has expectations from him, — unless, as James
speaks, he looks to receive somewhat from him, chap. i. 7. The soul
in this condition regards forgiveness not only as by itself it is desired,
but principally as it is by God promised. Thence they expect it.
This is expressed in the fourth proposition before laid clown, — namely,
that sin-distressed souls wait for God with earnestness, intension
of mind, and expectation. As this ariseth from the redoubling of
the expression, so principally from the nature of the comparison that
he makes on himself in his waiting with them that watch for the
morning. Those that watch for the morning do not only desire it
and prepare for it, but they expect it, and know assuredly that it will
come. Though darkness may for a time be troublesome, and con-
tinue longer than they would desire, yet they know that the morning
hath its appointed time of return, beyond which it will not tarry;
and, therefore, they look out for its appearance on all occasions. So
it is with the soul in this matter. So says David, Ps. v. 3, " I will
direct my prayer unto thee '"^V*??, an(^ 1°°^ up:" so Ave. The
words before are defective: i? ^DV? "'i?-3? " In the morning," or rather
every morning, " I will order unto thee." We restrain this unto
prayer: "I will direct my prayer unto thee." But this was ex-
pressed directly in the words foregoing: " In the morning thou shalt
hear my voice;" that is, "the voice of my prayer and supplications,"
as it is often supplied. And although the psalmist doth sometimes re-
peat the same thing in different expressions, yet here he seemeth not
so to do, but rather proceeds to declare the general frame of his
spirit in walking with God. " I will," saith he, " order all things
towards God, so as that I may wait upon him in the ways of his
appointment, n?V^!!, and will look up." It seems in our transla-
tion to express his posture in his prayer; but the word is of another
importance. It is diligently to look out after that which is coming
towards us, and looking out after the accomplishment of our expec-
tation. This is a part of our waiting for God ; yea, as was said, the
Ver.5,6.] wherein waiting on god consists. 615
life of it, that which is principally intended in it. The prophet calls
it his " standing upon his watch tower, and watching to see what
God would speak unto him," Hab. ii 3, — namely, in answer unto that
prayer which he put up in his trouble. He is now waiting in expec-
tation of an answer from God. And this is that which poor, weak,
trembling sinners are so encouraged unto,Isa. xxxv. 3, 4, " Strengthen
ye the weak hands, and confirm the feeble knees. Say to them
that are of a fearful heart, Be strong, fear not: behold, your God
will come." Weakness and discouragements are the effects of un-
belief. These he would have removed, with an expectation of the
coming of God unto the souL according to the promise. And this,
I say, belongs unto the waiting of the soul in the condition de-
scribed. Such a one doth expect and hope that God will in his
season manifest himself and his love unto him, and give him an ex-
perimental sense of a blessed interest in forgiveness. And the accom-
plishment of this purpose and promise of God, it looks out after con-
tinually. It will not despond and be heartless, but stir up and
strengthen itself unto a full expectation to have the desires of his
soul satisfied in due time : as we find David doing in places almost
innumerable.
This is the duty that, in the first place, is recommended unto the
soul who is persuaded that there is forgiveness with God, but sees
not his own interest therein: — Wait on, or for, the Lord. And it
hath two properties when it is performed in a due manner, — namely,
patience and perseverance. By the one men are kept to the length
of God's time ; by the other they are preserved in a due length of
their own duty.
And this is that which was laid down in the first proposition
drawn from the words, — namely, that continuance in watching, until
God appears unto the soul, is necessary, as that without which we
cannot attain what we look after ; and prevailing, as that wherein
we shall never fail.
God is not to be limited, nor his times prescribed unto him. We
know our way and the end of our journey; but our stations of espe-
cial rest we must wait for at his mouth, as the people did in the
wilderness. When David comes to deal with God in his great dis-
tress, he says unto him, " 0 Lord, thou art my God ; my times are
in thy hand," Ps. xxxi. 14, 15. His times of trouble and of peace,
of darkness and of light, he acknowledged to be in the hand and at
the disposal of God, so that it was his duty to wait his time and
season for his share and portion in them.
During this state the soul meets with many oppositions, difficul-
ties, and perplexities, especially if its darkness be of long continuance ;
as with some it abides many years, with some all the days of their
616 AN EXPOSITION UPON PSALM CXXX. [Ver.5,6.
Jives. Their hope being hereby deferred makes their heart sick,
and their spirit oftentimes to faint; and this fainting is a defect in
waiting, for want of perseverance and continuance, which frustrates
the end of it. So David, Ps. xxvii. 13, "I had fainted, unless I had
believed to see the goodness of the LORD;" — " Had I not received
'supportment by faith, I had fainted." And wherein doth that con-
sist? what was the fainting which he had been overtaken withal,
without the supportment mentioned? It was a relinquishment of
waiting on God, as he manifests by the exhortation which he gives to
himself and others, verse 14, " Wait on the Lord; be of good cour-
age, and he shall strengthen thine heart: wait, I say, on the Lord;" —
" Wait with courage and resolution, that thou faint not." And the
apostle puts the blessed event of faith and obedience upon the avoid-
ance of this evil : Gal. vi. 9, " We shall reap, if we faint not." Hence
we have both encouragements given against it, and promises that in
the way of God we shall not be overtaken with it. " Consider the
Lord Christ," saith the apostle, " the captain of your salvation, ' lest
ye be wearied and faint in your minds/ " Heb. xii. 3. Nothing else
can cause you to come short of the mark aimed at. " They," saith
the prophet, " that wait upon the Lord," — that is, in the use of the
means by him appointed, — " shall not faint," Isa. xl. 31.
This continuance, then, in waiting is to accompany this duty, upon
the account of both the things mentioned in the proposition, — that it
is indispensably necessary on our own account, and it is assuredly
prevailing in the end; it will not fail.
1. It is necessary. They that watch for the morning, to whose
frame and actings the waiting of the soul for God is compared, give
not over until the light doth appear; or if they do, if they are wearied
and faint, and so cease watching, all their former pains will be lost,
and they will lie down in disappointments. So will it be with the
soul that deserts its watch, and faints in its waiting. If upon the
eruption of new lusts or corruptions, — if upon the return of old temp-
tations, or the assaults of new ones, — if upon a revived perplexing
sense of guilt, or on the tediousness of working and labouring so
much and so long in the dark, — the soul begin to say in itself, " I
have looked for light and behold darkness, for peace and yet trouble
cometh ; the summer is past, the harvest is ended, and I am not re-
lieved; such and such blessed means have been enjoyed, and yet I
have not attained rest;" and so give over its waiting in the way and
course before prescribed ; — it will at length utterly fail, and come short
of the grace aimed at. " Thou hast laboured, and hast not fainted,"
brings in the reward, Rev. ii. 3.
2. Perseverance in waiting is assuredly prevalent; and this ren-
ders it a necessary part of the duty itself If we continue to wait for
Ver.5,6.] WHEREIN WAITING ON GOD CONSISTS. G17
the vision of peace it will come, it will not tarry, but answer our ex-
pectation of it. Never soul miscarried that abode in this duty unto
the end. The joys of heaven may sometimes prevent consolations
in this life; God sometimes gives in the full harvest without sending
of the first-fruits aforehand; — but spiritual or eternal peace and rest
is the infallible end of permanent waiting for God.
This is the duty that the psalmist declares himself to be engaged
in, upon the encouraging discovery which was made unto him of for-
giveness in God: " There is forgiveness with thee, that thou mayest
be feared. I wait for the Lord, my soul doth wait, and in his word
do I hope." And this is that which, in the like condition, is required
of us. This is the great direction which was given us, in the example
and practice of the psalmist, as to our duty and deportment in the
condition described. This was the way whereby he rose out of his
depths and escaped out of his entanglements. Is this, then, the
state of any of us? Let such take directions from hence.
1. Encourage your souls unto waiting on God. Do new fears
arise, do old disconsolations continue? Say unto your souls, " Yet
wait on God. ' Why are you cast down, 0 our souls? and why are
you disquieted within us? hope in God; for we shall yet praise him,
who is the health of our countenance, and our God;J" as the psalm-
ist doth in the like case, Ps. xliii. 5. So he speaks elsewhere, " Wait
on God, and be of good courage;" — " Shake off sloth, rouse up your-
selves from under despondencies ; let not fears prevail." This is the
only way for success, and it will assuredly be prevalent. Oppose
this resolution to every discouragement, and it will give new life to
faith and hope. Say, " My flesh and my heart faileth ; but God is
the rock of my heart, and my portion for ever;" as Ps. lxxiii. 26.
Though thy perplexed thoughts have even wearied and worn out the
outward man, as in many they do, so that flesh faileth, — and though
thou hast no refreshing evidence from within, from thyself, or thy
own experience, so that thy heart faileth, — yet resolve to look unto
God; there is strength in him, and satisfaction in him, for the whole
man; he is a rock, and a portion. This will strengthen things which
otherwise will be ready to die. This will keep life in thy course, and
stir thee up to plead it with God in an acceptable season, when he
will be found. Job carried up his condition unto a supposition that
God might slay him, — that is, add ODe stroke, one rebuke unto an-
other, until he was consumed, and so take him out of the world in dark-
ness and in sorrow, — yet he resolved to trust, to hope, to wait on him,
as knowing that he should not utterly miscarry so doing. This frame
the church expresseth so admirably that nothing can be added there-
unto : Lam. iii. 1 7-26, " Thou hast removed my soul far off from peace :
I forgat prosperity. And I said, My strength and my hope is perished
618 AN EXPOSITION TJPON PSALM cxxx. [Ver.5,6.
from the Lord : remembering mine affliction and my misery, the
wormwood and the gall. My soul hath them still in remembrance, and
is humbled in me. This I recall to my mind, therefore have I hope.
It is of the Lord's mercies that we are not consumed, because his
compassions fail not. They are new every morning: great is thy
faithfulness. The Lord is my portion, saith my soul ; therefore will
I hope in him. The Lord is good unto them that wait for him, to
the soul that seeketh him. It is good that a man should both hope
and quietly wait for the salvation of the Lord/' We have here both
the condition and the duty insisted on, with the method of the soul's
actings in reference unto the one and the other fully expressed. The
condition is sad and bitter; the soul is in depths, far from peace and
rest, verse 1 7. In this state it is ready utterly to faint, and to give up
all for lost and gone, both strength for the present and hopes for the
future, verse 18. This makes its condition full of sorrow and bitter-
ness, and its own thoughts become unto it like " wormwood and
gall," verses 19, 20. But doth he lie down under the burden of all
this trouble? doth he despond and give over? No; saith he, "I
call to mind that ' there is forgiveness with God;' grace, mercy, good-
ness for the relief of distressed souls, such as are in my condition,"
verses 21-23. Thence the conclusion is, that as all help is to be
looked for, all relief expected from him alone, so " it is good that a
man should quietly wait and hope for the salvation of God," verses
24-26. This he stirs up himself unto as the best, as the most blessed
course for his deliverance.
2. Remember that diligent use of the means for the end aimed at
is a necessary concomitant of, and ingredient unto, waiting on God.
Take in the consideration of this direction also. Do not think to be
freed from your entanglements by restless, heartless desiring that it
were otherwise with you. Means are to be used that relief may be
obtained. What those means are is known unto all. Mortification
of sin, prayer, meditation, due attendance upon all gospel ordinances;
conferring in general about spiritual things, advising in particular
about our own state and condition, with such who, having received
the tongue of the learned, are able to speak a word in season to them
that are wear}', — are required to this purpose. And in all these are
diligence and perseverance to be exercised, or in vain shall men de-
sire a delivery from their entanglements.
God the proper object of the soul's waiting in its distresses and depths.
We have seen what the duty is intended in the proposition. We
are nextly to consider the reason also of it, why this is the great, first,
Ver.5,6.] god himself the object of our waiting. 619
and principal duty of souls who in their depths have it discovered
unto them that there is forgiveness with God ; and the reason hereof
is that which is expressed in our second observation before mention-
ed, namely, —
That the proper object of a sin-distressed soul's waiting and ex-
pectation is God himself as revealed in Christ. " I have," saith the
psalmist, "waited for Jehovah;" — "It is not this or that mercy or
grace, this or that help or relief, but it is Jehovah himself that I
wait for."
Here, then, we must do two things, — first, Show in what sense
God himself is the object of the waiting of the soul; secondly, How
it appears from hence that waiting is so necessary a duty.
First, It is the Lord himself, Jehovah himself, that the soid wait-
ethfor. It is not grace, mercy, or relief absolutely considered, but
the God of all grace and help, that is the full adequate object of the
soul's waiting and expectation; only, herein he is not considered ab-
solutely in his own nature, but as there is forgiveness with hirn.
What is required hereunto hath been at large before declared. It
is as he is revealed in and by Jesus Christ; as in him he hath found
a ransom, and accepted the atonement for sinners in his blood ; — as
he is a God in covenant, so he is himself the object of our waiting.
And that, first, because all troubles, depths, entanglements arise
from, — 1. The absence of God from the soul; and, 2. From his dis-
pleasure.
1. The absence of God from the soul, by his departure, withdraw-
ing, or hiding himself from it, is that which principally casts the soul
into its depths. " Woe unto them," saith the Lord, " when I depart
from them ! " Hos. ix. 12. And this woe, this sorrow, doth not attend
only a universal, a total departure of God from any ; but that also
which is gradual or partial, in some things, in some seasons. When
God withdraws his enlightening, his refreshing, his comforting pre-
sence, as to any ways or means whereby he hath formerly communi-
cated himself unto the souls of any, then " woe unto them ! " sorrows
will befall them, and they will fall into depths and entanglements.
Now, this condition calls for waiting. If God be withdrawn, if he
hide himself, what hath the soul to do but to wait for his return? So
saith the prophet Isaiah, chap. viii. 17, "I will wait upon the Lord,
that hideth his face from the house of Jacob, and I will look for him"
If God hide himself, this is the natural and proper duty of the soul,
to wait and to look for him. Other course of relief it cannot apply
itself unto. What that waiting is, and wherein it doth consist, hath
been declared. Patient seeking of God in the ways of his appoint-
ment is comprised in it. This the prophet expresseth in that word.
" I will look for him;" indeed, the same in the original with that in
620 AN EXPOSITION UPON PSALM cxxx. [Ver. 5, 6.
the psalm, v W?.i?]; — "And I will earnestly look out after him, with
expectation of his return unto me."
2. A sense of God's displeasure is another cause of these depths
and troubles, and of the continuance of the soul in them, notwith-
standing it hath made a blessed discovery by faith that there is with
him forgiveness. This hath been so fully manifested through the
whole preceding discourse, that it need not again be insisted on.
All hath respect unto sin; and the reason of the trouble that ariseth
from sin is because of the displeasure of God against it. What,
then, is the natural posture and frame of the soul towards God as
displeased? Shall he contend with him? shall he harden himself
against him? shall he despise his wrath and anger, and contemn his
threaten ings? or shall he hide himself from him, and so avoid the
effects of his wrath? Who knows not how ruinous and pernicious to
the soul such courses would be? and how many are ruined by them
every day? Patient waiting is the soul's only reserve on this account
also. And, —
Secondly, This duty in the occasion mentioned is necessary upon
the account of the greatness and sovereignty of him with whom we
have to do: " My soul waiteth for Jehovah." Indeed, waiting is a
duty that depends on the distance that is between the persons con-
cerned in it, — namely, he that waiteth, and he that is waited on; so
the psalmist informs us, Ps. cxxiii. 2. It is an action like that of
servants and handmaids towards their masters or rulers. And the
greater this distance is, the more cogent are the reasons of this duty
on all occasions. And because we are practically averse from the
due performance of this duty, or at least quickly grow weary of it,
notwithstanding our full conviction of its necessity, I shall a little
insist on some such considerations of God and ourselves, as may not
only evince the necessity of this duty, but also satisfy us of its rea-
sonableness ; that by the first we may be engaged into it, and by the
latter preserved in it.
Two things we may to this purpose consider in God, in Jehovah,
whom we are to wait for: — First, His being, and the absolute and
essential properties of his nature; secondly, Those attributes of his
nature which respect his dealing with us; — both which are suited to
beget in us affections and a frame of spirit compliant with the duty
proposed.
Considerations of God, rendering our waiting on him reasonable and necessary —
His glorious being.
First, Let us consider the infinite glorious being of Jehovah,
with his absolute, incommunicable, essential excellencies; and then
Ver.5,6.] god himself the object of our waiting. 62]
try whether it doth not become us in every condition to wait for him,
and especially in that under consideration. This course God himself
took with Job to recover him from his discontents and complaints,
to reduce him to quietness and waiting. He sets before him his own
glorious greatness, as manifested in the works of his power, that
thereby, being convinced of his own ignorance, weakness, and infinite
distance in all things from him, he might humble his soul into the
most submissive dependence on him and waiting for him. And this
he doth accordingly, chap. xlii. 6 : "I abhor myself," saith he, " and
repent in dust and ashes." His soul now comes to be willing to be
at God's disposal; and therein he found present rest and a speedy
healing of his condition. It is " the high and lofty One that inha-
biteth eternity, whose name is Holy," Isa. lvii. 15, with whom we
have now to do : " He sitteth upon the circle of the earth, and the
inhabitants of it are as grasshoppers before him; yea, the nations
are as a drop of a bucket, and are counted as the small dust of the
balance ; he taketh up the isles as a very little thing. All nations
before him are as nothing ; and they are counted unto him less than
nothing, and vanity," Isa. xl. 15, 17, 22. To what end doth the
Lord set forth and declare his glorious greatness and power? It is
that all might be brought to trust in him and to wait for him, as at
large is declared in the close of the chapter ; for shall " grasshoppers,"
a " drop of the bucket," "dust of the balance," things " less than no-
thing," repine against, or wax weary of, the will of the immense, glori-
ous, and lofty One? He that " taketh up the isles as a very little thing,"
may surely, if he please, destroy, cast, and forsake one isle, one city
in an isle, one person in a city ; and we are before him but single
persons. Serious thoughts of this infinite, all-glorious Being will
either quiet our souls or overwhelm them. All our weariness of his
dispensations towards us arises from secret imaginations that he is
such a one as ourselves, — one that is to do nothing but what seems
good in our eyes. But if we cannot comprehend his being, we can-
not make rules to judge of his ways and proceedings. And how
small a portion is it that we know of God ! The nearest approaches
of our reasons and imaginations leave us still at an infinite distance
from him. And, indeed, what we speak of his greatness, we know
not well what it signifies; we only declare our respect unto that
which we believe, admire, and adore, but are not able to comprehend.
All our thoughts come as short of his excellent greatness as our na-
tures do of his, — that is, infinitely. Behold the universe, the glorious
fabric of heaven and earth; how little is it that we know of its
beauty, order, and disposal ! — yet was it all the product of the word
of his mouth ; and with the same facility can he, when he pleaseth,
reduce it to its primitive nothing. And what are we, poor worms of
622 AN EXPOSITION UPON PSALM cxxx. [Ver. 5, 6.
the earth, an inconsiderable, unknown part of the lower series and
order of the works of his hands, few in number, fading in condition,
unregarded unto the residue of our fellow-creatures, that we should
subduct ourselves from under any kind of his dealings with us, or be
weary of waging for his pleasure? This he presseth on us, Ps. xlvi.
10, " Be still, and know that I am God;" — " Let there be no more
repinings, no more disputings; continue waiting in silence and pa-
tience. Consider who I am. ' Be still, and know that I am God.' "
Farther to help us in this consideration, let us a little also fix our
minds towards some of the glorious, essential, incommunicable pro-
perties of his nature distinctly ; as, —
1. His eternity. This Moses proposeth, to bring the souls of be-
lievers to submission, trust, and waiting: Ps. xc. 1, " From everlast-
ing to everlasting thou art God ;" — " One that hath his being and
subsistence not in a duration of time, but in eternity itself." So doth
Habakkuk also, chap. i. 12, "Art thou not from everlasting, O Lord
my God, mine Holy One?" and hence he draws his conclusion
against making haste in any condition, and for tarrying and waiting
for God. The like consideration is managed by David also, Ps. cii.
27. How inconceivable is this glorious divine property unto the
thoughts and minds of men! How weak are the ways and terms
whereby they go about to express it ! One says, it is a " nunc
stans '" another, that it is a " perpetual duration." He that says most,
only signifies what he knows of what it is not. We are of yesterday,
change every moment, and are leaving our station to-morrow. God
is still the same, was so before the world was, — from eternity. And
now I cannot think what I have said, but only have intimated what
I adore. The whole duration of the world, from the beginning unto
the end, takes up no space in this eternity of God : for how long
soever it hath continued or may yet continue, it will all amount but
to so many thousand years, so long a time ; and time hath no place
in eternity. And for us who have in this matter to do with God,
what is our continuance unto that of the world? a moment, as it
were, in comparison of the whole. When men's lives were of old
prolonged beyond the date and continuance of empires or kingdoms
now, yet this was the winding up of all, — such a one lived so many
years, " and he died," Gen. v. And what are we, poor worms,
whose lives are measured by inches, in comparison of their span?
what are we before the eternal God, God always immutably subsist-
ing in his own infinite being? A real consideration hereof will sub-
due the soul into a condition of dependence on him and of waiting
for him.
2. The immensity of his essence and his omnipresence is of the
same consideration: "Do not I fill heaven and earth? saith the
Ver.5,6.] god himself the object of our waiting. G23
Lord," Jer. xxiii. 24. " The heavens, even the heaven of heavens,"
the supreme and most comprehensive created being, " cannot contain
him," saith Solomon. In his infinitely glorious being he is present
with, and indistant from all places, things, times, all the -works of his
hands ; and is no less gloriously subsisting where they are not. God
is where heaven and earth are not, no less than where they are ; and
where they are not is himself. Where there is no place, no space, real
or imaginary, God is; for place and imagination have nothing to do
with immensity. And he is present everywhere in creation, — where I
am writing, where you are reading; he is present with you, indistant
from you. The thoughts of men s hearts for the most part are, that
God as to his essence is in heaven only; and it is well if some think
he is there, seeing they live and act as if there were neither God nor
devil but themselves. But on these apprehensions such thoughts are
ready secretly to arise, and effectually to prevail, as are expressed
Job xxii. 13, 14, " How doth God know? can he judge through the
dark? Thick clouds are a covering unto him, that he seeth not; and
he Avalketh in the circuit of heaven." Apprehensions of God's dis-
tance from men harden them in their ways. But it is utterly other-
wise. God is everywhere, and a man may on all occasions say with
Jacob, " God is in this place, and I knew it not." Let the soul,
then, wrho is thus called to wait on God, exercise itself with thoughts
about this immensity of his nature and being. Comprehend it, fully
understand it, we can never; but the consideration of it will give that
awe of his greatness upon our hearts, as that we shall learn to tremble
before him, and to be willing to wait for him in all things.
3. Thoughts of the holiness of God, or infinite self-purity of this
eternal, immense Being, are singularly useful to the same purpose.
This is that which Eliphaz affirms that he received by vision to
reply to the complaint and impatience of Job, chap. iv. 17-21.
After he hath declared his vision, with the manner of it, this he
affirms to be the revelation that by voice was made unto him:
•'•' Shall mortal man be more just than God? shall a man be more
pure than his Maker? Behold, he put no trust in his servants; and
his angels he charged with folly. How much less in them that
dwell in houses of clay, whose foundation is in the dust, who are
crushed before the moth?" If the saints and angels in heaven do
not answer this infinite holiness of God in their most perfect condi-
tion, is it meet for worms of the earth to suppose that any thing
which proceeds from him is not absolutely holy and perfect, and so
best for them? This is the fiery property of the nature of God,
whence he is called a " consuming fire" and " everlasting burnings."
And the law, whereon he had impressed some representation of it, is
called a " fiery law," as that which will consume and burn up whatever
624 AN EXPOSITION UPON PSALM cxxx. [Ver. 5, 6.
is perverse and evil. Hence the prophet who had a representation of
the glory of God in a vision, and heard the seraphim proclaiming his
holiness, cried out, " Woe is me! for I am undone; because I am a
man of unclean lips," Isa. vi. 5. He thought it impossible that he
should bear \hat near approach of the holiness of God. And with
the remembrance hereof doth Joshua still the people, — with the terror
of the Lord, chap. xiv. 1 9. Let such souls, then, as are under troubles
and perplexities on any account, endeavour to exercise their thoughts
about this infinite purity and fiery holiness of God. They will
quickly find it their wisdom to become as weaned children before
him, and content themselves with what he shall guide them unto ;
which is to wait for him. This fiery holiness streams from his throne,
Dan. vii. 10, and would quickly consume the whole creation, as now
under the curse and sin, were it not for the interposing of Jesus
Christ.
4. His glorious majesty as the Ruler of all the world. Majesty
relates unto government, and it calls us to such an awe of him as
doth render our waiting for him comely and necessary. God's throne
is said to be in heaven, and there principally do the glorious beams
of his terrible majesty shine forth; but he hath also made some
representation of it on the earth, that we might learn to fear before
him. Such was the appearance that he gave of his glory in the
giving of the law, whereby he will judge the world, and condemn
the transgressors of it who obtain not an acquitment in the blood of
Jesus Christ. See the description of it in Exod. xix. 1 6-18. " So ter-
rible was the sight" hereof, " that Moses" himself " said, I exceedingly
fear and quake," Heb. xii. 21. And what effect it had upon all the
people is declared, Exod. xx. 18, 19. They were not able to bear it,
although they had good assurance that it was for their benefit and
advantage that he so drew nigh and manifested his glory unto them.
Are we not satisfied with our condition? cannot we wait under his
present dispensations? Let us think how we may approach unto his
presence, or stand before his glorious majesty. Will not the dread
of his excellency fall upon us? will not his terror make us afraid?
shall we not think his way best, and his time best, and that our duty
is to be silent before him? And the like manifestation hath he made
of his glory, as the great Judge of all upon the throne, unto sundry of
the prophets: as unto Isaiah, chap. vi. 1-4; to Ezekiel, chap. i. ; to
Daniel, chap. vii. 9, 10 ; to John, Rev. i. Read the places attentively,
and learn to tremble before him. These are not things that are
foreign unto us. This God is our God. The same throne of his
greatness and majesty is still established in the heavens. Let us, then,
in all our hastes and heats that our spirits in any condition are prone
unto, present ourselves before this throne of God, and then consider
Yer. 5, G.] god himself the object of our waiting. 625
what will be best for us to say or do ; what frame of heart and spirit
will become us, and be safest for us. All this glory doth encompass
us every moment, although we perceive it not. And it will be but a
few days before all the vails and shades that are about us shall be
taken away and depart; and then shall all this glory appear unto
us unto endless bliss or everlasting woe. Let us therefore know, that
nothing, in our dealings with him, doth better become us than silently
to wait for him, and what he will speak unto us in our depths and
straits.
5. It is good to consider the instances that God hath given of this
his infinite greatness, power, majesty, and glory. Such was his
mighty work of creating all things out of nothing. "We dwell on
little mole-hills in the earth, and yet we know the least part of the
excellency of that spot of ground which is given us for our habitation
here below. But what is it unto the whole habitable world and the
fulness thereof ? And what an amazing thing is its greatness, with
the wide and large sea, with all sorts of creatures therein 1 The least
of these hath a beauty, a glory, an excellency, that the utmost of our
inquiries end in admiration of. And all this is but the earth, the
lower, depressed part of the world. What shall we say concerning
the heavens over us, and all those creatures of light that have their
habitations in them? Who can conceive the beauty, order, use, and
course of them? The consideration hereof caused the psalmist to
cry out, " Lord, our Lord, how excellent and glorious art thou \" Ps.
viii. 1. And what is the rise, spring, and cause of these things?
are they not all the effect of the word of the power of this glorious
God? And doth he not in them, and by them, speak us into a rever-
ence of his. greatness? The like, also, may be said concerning his
mighty and strange works of providence in the rule of the world. Is
not this he who brought the flood of old upon the world of ungodly
men? Is it not he who consumed Sodom and Gomorrah with fire
from heaven, setting them forth as examples unto them that should
afterward live ungodly, suffering the vengeance of eternal fire? Is
it not he who destroyed Egypt with his plagues, and drowned
Pharaoh with his host in the Peed Sea? Is it not he, one of whose
servants slew a hundred and fourscore and five thousand in Sennache-
rib's army in one night? that opened the earth to swallow up Dathan
and Abirarn? and sent out fire from the altar to devour Nadab and
Abihu? And have not all ages been filled with such instances of his
greatness and power?
The end why I have insisted on these things is, to show the rea-
sonableness of the duty which we are pressing unto, — namely, to wait
on God quietly and patiently in every condition of distress ; for what
else becomes us when we have to do with this great and holy One?
vol, vl 40
62<3 an exposition upon psalm cxxx. [Ver.5,6.
And a due consideration of these things will exceedingly influence
our minds thereunto.
Secondly, This waiting for God respecteth the whole of the con-
dition expressed in the psalm ; and this containeth not only spiritual
depths about sin, which we have at large insisted on, but also provi-
dential depths, depths of trouble or affliction, that we may be exer-
cised withal in the holy, wise providence of God. In reference also
unto these, waiting in patience and silence is our duty. And there
are two considerations that will assist us in this duty, with respect
unto such depths, — that is, of trouble or affliction. And the first of
these is the consideration of those properties of God which he exer-
ciseth in an especial manner in all his dealings with us, and which
in all our troubles we are principally to regard. The second is the
consideration of ourselves, what we are, and what we have deserved.
Let us beg-in with the former. And there are four things in God's
dispensations towards us and dealing with us that in this matter we
should consider, all suited to work in us the end aimed at: —
1. The first is his sovereignty. This he declares, this we are to
acknowledge and submit unto, in all the great and dreadful dispen-
sations of his jDrovidence, in all his dealings with our souls. May
he not do what he will with his own? Who shall say unto him,
What doest thou? or if they do so, what shall give them counte-
nance in their so doing? He made all this world of nothing, and
could have made another, more, or all things, quite otherwise than
they are. It would not subsist one moment without his omnipotent
supportment. Nothing would be continued in its place, course, use,
without his effectual influence and countenance. If any thing can
be, live, or act a moment without him, we may take free leave to
dispute its disposal with him, and to haste unto the accomplishment
of our desires. But from the angels in heaven to the worms of the
earth and the grass of the field, all depend on him and his power
continually. Why was this part of the creation an angel, that a
worm; this a man, that a brute beast? Is it from their own choice,
designing, or contrivance, or brought about by their own wisdom? or
is it merely from the sovereign pleasure and will of God? And
what a madness is it to repine against what he doth, seeing all things
are as he makes them and disposeth them, nor can be otherwise !
Even the repiner himself hath his being and subsistence upon his
mere pleasure. This sovereignty of God Elihu pleads in his dealings
with Job, chap, xxxiii. 8-13. He apprehended that Job had rea-
soned against God's severe dispensations towards him, and that he
did not humble himself under his mighty hand wherewith he was
exercised, nor wait for him in a due manner; and, therefore, what
doth he propose unto him to bring him unto this duty? what doth
Yer. 5,6.] god himself the object of our waiting. C27
he reply unto his reasonings and complaints? " Behold," says he,
verse 12, " in this thou art not just: I will answer thee, that God is
greater than man." Verse 13, " Why dost thou strive against him?
for he giveth not account of any of his matters " — " Be it that in other
things thou art just and innocent, that thou art free from the things
wherewith thy friends have charged thee, yet in this matter thou art
not just; it is neither just nor equal that any man should complain
of or repine against any of God's dispensations." "Yea, but I suppose
that these dealings of God are very grievous, very dreadful, such as
he hath, it may be, scarce exercised towards any from the foundation
of the world ; to be utterly destroyed and consumed in a day, in all
relations and enjoyments, and that at a time and season when no
such thing was looked for or provided against ; to have a sense of sin
revived on the conscience, after pardon obtained, as it is with me."
" All is one," saith he ; " if thou complainest thou art not just." And
what reason doth he give thereof ? Why, " ' God is greater than man ;'
infinitely so in power and sovereign glory. He is so absolutely therein
that 'he giveth not account of any of his matters;' and what folly,
what injustice is it, to complain of his proceedings ! Consider his ab-
solute dominion over the works of his hands, over thyself, and all
that thou hast ; his infinite distance from thee, and greatness above
thee ; and then see whether it be just or no to repine against what he
doth." And he pursues the same consideration, chap, xxxiv. 18, 19 :
" If when kings and princes rule in righteousness, it is a contempt of
their authority to say unto them they are wicked and ungodly, then
wilt thou speak against him, contend with him, ' that accepteth not
the persons of princes, nor regardeth the rich more than the poor?
for they are all the work of his hands/" And, verse 29, " When he
giveth quietness, who then can make trouble? and when he hideth his
face, who then can behold him? whether it be done against a nation,
or against a man only." All is one ; whatever God doth, and towards
whomsoever, be they many or few, a whole nation, or city, or one
single person, be they high or low, rich or poor, good or bad, all are
the° works of his hands, and he may deal with them as seems good
unto him. And this man alone, as God afterward declares, made
use of the right and proper mediums to take off Job from complain-
ing, and to compose his spirit to rest and peace, and to bring him to
wait patiently for God. For whereas his other friends injuriously
charged him with hypocrisy, and that he had in an especial manner,
above other men, deserved those judgments of God which he was
exercised withal; he, who was conscious unto his own integrity, was
only provoked and exasperated by their arguings, and stirred up to
plead his own innocency and uprightness. But this man, allowing
nim the plea of his integrity, calls him to the consideration of the
628 AN EXPOSITION UPON PSALM CXXX. [Ver.5,6.
greatness and sovereignty of God, against which there is no rising
up ; and this God himself afterward calls him unto.
Deep and serious thoughts of God's sovereignty and absolute do-
minion or authority over all the works of his hands, are an effectual
means to work the soul unto this duty ; yea, this is that which we
are to bring our souls to. Let us consider with whom we have to do.
Are not we and all our concernments in his hands, as the clay in the
hand of the potter? and may he not do what he will with his own?
Shall we call him unto an account? is not what he doth good and
holy because he doth it ? Do any repining thoughts against the works
of God arise in our hearts? are any complaints ready to break out of
our mouths? let us lay our hands on our hearts, and our mouths in
the dust, with thoughts of his greatness and absolute sovereignty, and
it will work our whole souls into a better frame.
And this extends itself unto the manners, times, and seasons of all
things whatever. As in earthly things, if God will bring a dreadful
judgment of fire upon a people, a nation; ah! why must it be Lon-
don? if on London, why so terrible, raging, and unconquerable ? why
the city, not the suburbs? why my house, not my neighbour's? why
had such a one help, and I none? All these things are wholly to be
referred to God's sovereign pleasure. There alone can the soul of
man find rest and peace. It is so in spiritual dispensations also.
Thus Aaron, upon the sudden death of his two eldest sons, being
minded by Moses of God's sovereignty and holiness, immediately
" held his peace," or quietly humbled himself under his mighty
hand, Lev. x. 3. And David, when things were brought into extreme
confusion by the rebellion of Absalom, followed by the ungodly mul-
titude of the whole nation, relinquisheth all other arguments and
pleas, and lets go complaints in a resignation of himself and all his
concernments unto the absolute pleasure of God, 2 Sam. xv. 25, 26.
And this, in all our extremities, must we bring our souls unto before
we can attain any rest or peace, or the least comfortable persuasion
that we may not yet fall under greater severities, in the just in-
dignation of God against us.
2. The wisdom of God is also to be considered and submitted unto :
Job ix. 4, " He is wise in heart: who hath hardened himself against
him, and hath prospered?" This the prophet joins with his greatness
and sovereignty, Isa. xl. 12-14. " There is no searching of his under-
standing," verse 28. And the apostle winds up all his considerations
of the works of God in a holy admiration of his knowledge and wis-
dom, whence his "judgment becomes unsearchable, and his ways
past finding out," Rom. xi. S3, 34. He seeth and knoweth all
things, in all their causes, effects, consequences, and circumstances, in
their utmost reach and tendency, in their correspondencies one unto
Yer.5.6.] god himself the object of our waiting. 829
another, and suitableness unto his own glory; and so alone judgeth
aright of all things. The wisest of men, as David speaks, walk in a
shade We see little, we know little ; and fhat but of a very few
things, and in an imperfect manner ; and that of their present appear-
ances, abstracted from their issues, successes, ends, and relations unto
other things. And if we would be farther wise in the works of God,
we shall be found to be like the wild ass's colt. What is good for
us or the church of God, what is evil to it or us, we know not at all ;
but all things are open and naked unto God. The day will come,
indeed, wherein we shall have such a prospect of the works of God,
see one thing so set against another, as to find goodness, beauty, and
order in them all, — that they were all done in number, weight, and
measure, — that nothing could have been otherwise without an abridg-
ment of his glory and disadvantage of them that believe in him ;
but for the present, all our wisdom consists in referring all unto
him. He who doth these things is infinitely wise ; he knows what he
doth, and why, and what will be the end of all. We are apt, it may
be, to think that at such seasons all things will go to wreck with our-
selves, with the church, or with the whole world: "How can this
breach be repaired, this loss made up, this rum recovered? peace is
gone, trade is gone, our substance is gone, the church is gone, — all is
gone ; confusion and utter desolation lie at the door." But if a man
who is unskilled and unexperienced should be at sea, it may be, every
time the vessel wherein he is seems to decline on either side, he
would be apt to conceive they should be all cast away ; but yet, if he
be not childishly timorous, when the master shall tell him that there
is no danger, bid him trust to his skill and it shall be well with him,
it will yield quietness and satisfaction. We are indeed in a storm, —
the whole earth seems to reel and stagger like a drunken man; but
yet our souls may rest in the infinite skill and wisdom of the great
Pilot of the whole creation, who steers all things according to the
counsel of his will. " His works are manifold : in wisdom hath he
made them all," Ps. civ. 24. And in the same wisdom doth he dis-
pose of them : " All these things come forth from the Lord of hosts,
who is wonderful in counsel, and excellent in working," Isa, xxviii.
29. What is good, meet, useful for us, for ours, for the churches, for
the city, for the land of our nativity, he knows, and of creatures not
one. This infinite wisdom of God, also, are we therefore to resign
and submit ourselves unto. His hand in all his works is guided by
infinite wisdom. In thoughts thereof, in humbling ourselves there-
unto, shall we find rest and peace ; and this in all our pressures will
work us to a waiting for him.
3. The righteousness of God is also to be considered in this matter.
That name in the Scripture is used to denote many excellencies of
630 AN EXPOSITION UPON PSALM CXXX. [Ver. 5, 6.
God, all which are reducible unto the infinite rectitude of his nature.
I intend that at present which is called " justitia regiminis," his
righteousness in rule or government. This is remembered by Abra-
ham : Gen. xviii. 25, " Shall not the Judge of all the earth do right?"
And by the apostle: " Is God unjust who taketh vengeance? God
forbid." This our souls are to own in all the works of God. They
are all righteous, — all his who " will do no iniquity, whose throne is
established in judgment." However they may be dreadful, grievous,
and seem severe, yet they are all righteous. It is true he will some-
times "rise up and do strange works, strange acts," Isa. xxviii. 21,
such as he will not do often nor ordinarily, such as shall fill the
world with dread and amazement, — he will " answer his people in
terrible things ! " but yet all shall be in righteousness. And to com-
plain of that which is righteous, to repine against it, is the highest
unrighteousness that may be. Faith, then, fixing the soul on the
righteousness of God, is an effectual means to humble it under his
mighty hand. And to help us herein, we may consider, —
(1.) That " God judgeth not as man judgeth." We judge by the
" seeing of the eye, and hearing of the ear," — according to outward
appearances and evidences; " but God searcheth the heart." We
judge upon what is between man and man ; God principally upon what
is between himself and man. And what do we know or understand
of these things? or what there is in the heart of man, what purposes,
what contrivances, what designs, what corrupt affections, what sins;
what transactions have been between God and them; what warnings
he hath given them; what reproofs, what engagements they have
made; what convictions they have had; what use they were putting
their lives, their substance, their families unto? Alas! we know no-
thing of these things, and so are able to make no judgment of the
proceedings of God upon them; but this we know, that he " is right-
eous in all his ways, and holy in all his works," yea, the most terrible
of them. And when the secrets of all hearts shall be revealed, ah !
how glorious will be his drowning of the old world, firing of Sodom,
swallowing up of Dathan and Abiram in the earth, the utter rejec-
tion of the Jews, with all other acts of his providence seeming to be
accompanied with severity! And so will our own trials, inward or
outward, appear to be.
(2.) God is judge of all the world, of all ages, times, places, per-
sons ; and disposeth of all so as they may tend unto the good of the
whole and his own glory in the universe. Our thoughts are bounded,
much more our observations and abilities, to measure things within
a very small compass. Every thing stands alone unto us, whereby
we see little of its beauty or order, nor do know how it ought justly
to be disposed of. That particular may seem deformed unto us,
Ver.5,6.] god himself the object of our waiting. 631
which, when it is under His eye who sees all at once, past, present,
and to come, with all those joints and bands of wisdom and order
whereby things are related unto one another, is beautiful and glo-
rious: for as nothing is of itself , nor by itself nor to itself so nothing
stands alone ; but there is a line of mutual respect that runs through
the creation and every particular of it, and that in all its changes
and alterations from the beginning to the end, which gives it its
loveliness, life, and order. He that can at once see but one part of
a goodly statue or colossus might think it a very deformed piece,
when he that views it altogether is assured of its due proportion,
symmetry, and loveliness. Now, all things, ages, and persons, all
thus at once are objected unto the sight of God; and he disposeth
them with respect unto, the whole, that every one may fill up its own
place, and sustain its part and share in the common tendency of all
to the same end.
And hence it is that in public judgments and calamities, God
oftentimes suffers the godly to be involved with the wicked, and that
not on the account of their own persons, but as they are parts of
that body which he will destroy. This Job expresseth somewhat
harshly, but there is truth in his assertion: chap. ix.*22, 23, " This is
one thing, therefore I said it, He destroyeth the perfect and the
wicked. If the scourge slay suddenly, he will laugh at the trial of
the innocent." God in public desolations oftentimes takes good and
bad together; a sudden scourge involves them all. And this God doth
for sundry reasons; as, —
[1.] That he may manifest his own holiness; which is such that
he can, without the least injustice or oppression, even upon the ac-
count of their own provocations, take away the houses, possessions,
estates, liberties, and lives of the best of his own saints: for how
should a man, any man, the best of men, be just with God, if he
would contend with him? No man can answer to him " one of a
thousand," Job ix. 3 : — This they will also own and acknowledge ;
upon the account of righteousness none can open his mouth about
his judgments, without the highest impiety and wickedness.
[2.] He doth so that his own people may learn to knoiu his terror,
and to rejoice always before him with trembling. Therefore Job
affirms, that " in the time of his prosperity he was not secure," but
still trembled in himself with thoughts of the judgments of God.
Doubtless much wretched carnal security would be ready to invade
and possess the hearts of believers, if God should always and con-
stantly pass them by in the dispensations of his public judgments.
[3.] That it may be a stone of offence and a stumbling-block unto
wicked men, who are to be hardened in their sins and prepared for
ruin. When they see that all things fall alike unto all, and that
632 AN EXPOSITION UPON PSALM CXXX. [Ver.5,6.
those who have made the strictest profession of the name and fear
of God fare no better than themselves, they are encouraged to de-
spise the warnings of God and the strokes of his hand, and so to
rush on unto the destruction whereunto they are prepared.
[4.] God doth it to proclaim unto all the world that what he doth
here is no final judgment and ultimate determination concerning
things and persons ; for who can see the " wise man dying as a
fool," the righteous and holy perishing in their outward concern-
ments as the ungodly and wicked, but must conclude that the rio-ht-
eous God, the judge of all, hath appointed another day, wherein all
things must be called over again, and every one then receive his final
reward, according as his works shall appear to have been? And thus
are we to humble ourselves unto the righteousness wherewith the
hand of God is always accompanied.
[5.] His goodness and grace is also to be considered in all the
works of his mighty hands. As there is no unrighteousness in him,
so also [there is] all that is good and gracious. And whatever there is
in any trouble of allay from the utmost wrath, is of mere goodness and
grace. Thy houses are burned, but perhaps thy goods are saved, — is
there no grace, no goodness therein? Or perhaps thy substance also is
consumed, but yet thy person is alive; and should a living man com-
plain? But say what thou wilt, this stroke is not hell, which thou
hast deserved long ago, yea, it may be a means of preventing thy
going thither; so that it is accompanied with infinite goodness, pa-
tience, and mercy also. And if the considerations hereof will not
quiet thy heart, take heed lest a worse thing befall thee.
And these things amongst others are we to consider in God, to
lead our hearts into an acquiescing in his will, a submission under
his mighty hand, and a patient waiting for the issue.
Secondly, [As to ourselves, what we are, and what we have de-
served] : —
1. Consider our mean and abject condition, and that infinite dis-
tance wherein we stand from him with whom we have to do. When
Abraham, the father of the faithful and friend of God, came to treat
with him about his judgments, he doth it with this acknowledgment
of his condition, that he was " mere dust and ashes," Gen. xviii. 27, —
a poor abject creature, that God at his pleasure had formed out of the
dust of the earth, and which in a few days was to be reduced again
into the ashes of it. We can forget nothing more perniciously than
what we are. " Man is a worm," saith Bildad, " and the son of man
is but a worm," Job xxv. 6. " And therefore," says Job himself,
" I have said to corruption, Thou art my father: and to the worm,
Thou art my mother and my sister," chap. xvii. 14. His affinity,
his relation unto them, is the nearest imaginable, and he is no other-
Yer.5, 6.] god himself the object of our waiting. 633
wise to be accounted of; and there is nothing that God abhors more
than an elation of mind in the forgetfulness of our mean, frail con-
dition. "Thou sayest," said he to the proud prince of Tyrus, "that
thou art a god ; but," saith he, " wilt thou yet say before him that
slayeth thee, I am God?" Ezek.~xxviii. 2, 9. That severe con-
viction did God provide for his pride, " Thou shalt be a man, and
no god, in the hand of him that slayeth thee." And when Herod
prided himself in the acclamations of the vain multitude, (" The voice
of a god, and not of a man ! ") the angel of the Lord filled that god
immediately with worms, which slew him and devoured him, Acts
xii. 23. There is, indeed, nothing more effectual to abase the pride
of the thoughts of men than a due remembrance that they are so.
Hence the psalmist prays, Ps. ix. 20, " Put them in fear, O Lord;
that the nations may know themselves to be but men;" so, and no
more: ^^ ^$, " poor, miserable, frail, mortal man," as the word sig-
nifies. "What is man? what is his life? what is his strength?" said
one ; " The dream of a shadow ; a mere nothing." Or as David, much
better, " Every man living, in his best condition, is altogether vanity,"
Ps. xxxix. 5. And James, " Our life," which is our best, our all,
" is but a vapour, that appeareth for a little time, and then vanisheth
away," chap. iv. 14. But enough hath been spoken by many on
this subject. And we that have seen so many thousands each week,
in one city, carried away to the grave, have been taught the truth of
our frailty, even as with thorns and briers. But I know not how it
comes to pass, there is not any thing we are more apt to forget than
what we ourselves are; and this puts men on innumerable mis-
carriages towards God and one another. Thou, therefore, that art
exercised under the hand of God in any severe dispensation, and art
ready on all occasions to fill thy mouth with complaints, sit down a
little and take a right measure of thyself, and see whether this frame
and posture becomes thee. It is the great God against whom thou
repinest, and thou art a man, and that is a name of a worm, a poor,
frail, dying worm ; and it may be whilst thou art speaking, thou art
no more. And wilt thou think it meet for such a one as thou art
to magnify thyself against the great possessor of heaven and earth?
Poor clay, poor dust and ashes, poor dying worm ! know thy state
and condition, and fall down quietly under the mighty hand of God.
Though thou wranglest with men about thy concernments, let God
alone. " The potsherds may contend with the potsherds of the earth,
but woe unto him that striveth with his Maker!"
2. Consider that in this frail condition we have all greatly sinned
against God. So did Job, chap. vii. 20, " I have sinned; what
shall I do unto thee, 0 thou Preserver of men?" If this considera-
tion will not satisfy thy mind, yet it will assuredly stop the mouths
631 an exposition upon psalm cxxx. [Ver.5,6.
of all the sons of men. Though all the curses of the law should be
executed upon us, yet " every mouth must be stopped;" because " all
the world is become guilty before God," Rom. iii. 19. " Where-
fore doth a living man complain?" saith the prophet, Lam. iii. 39.
Why, it may be, it is because that his trouble is great and inexpres-
sible, and such as seldom or never befell any before him. But what
then? Saith he, " Shall a man complain for the punishment of
his sins?" If this living man be a sinful man, as there is none that
liveth and sinneth not, whatever his state and condition be, he hath
no ground of murmuring or complaint. For a sinful man to com-
plain, especially whilst he is yet a living man, is most unreasonable;
for, —
(1.) Whatever hath befallen us, it is just on the account that we
are sinners before God; and to repine against the judgments of God,
that are rendered evidently righteous upon the account of sin, is to
anticipate the condition of the damned in hell, a great part of whose
misery it is that they always repine against that sentence and
punishment which they know to be most righteous and holy. If
this were now a place, if that were now my design, to treat of the
sins of all professors, how easy were it to stop the mouths of all men
about their troubles ! But that is not my present business. I speak
unto particular persons, and that not with an especial design to con-
vince them of their sins, but to humble their souls. Another season
may be taken to press that consideration, directly and professedly
also. At present let us only, when our souls are ready to be en-
tangled with the thoughts of any severe dispensation of God, and
our own particular pressures, troubles, miseries, occasioned thereby,
turn into ourselves, and take a view every one of his own personal
provocations; and when we have done so, see what we have to say
to God, what we have to complain of. Let the man hold his tongue,
and let the sinner speak. Is not God holy, righteous, wise, in what
he hath done ? and if he be, why do we not subscribe unto his ways,
and submit quietly unto his will?
(2.) But this is not all. We are not only such sinners as to ren-
der these dispensations of God evidently holy, these judgments of
his righteous; but also to manifest that they are accompanied with
unspeakable patience, mercy, and grace. To instance in one parti-
cular:— Is it the burning of our houses, the spoiling of our goods,
the ruin of our estates alone, that our sins have deserved? If God
had made the temporary fire on earth to have been unto us a way
of entrance into the eternal fire of hell, we had not had whereof
righteously to complain. May we not, then, see a mixture of unspeak-
able patience, grace, and mercy, in every dispensation? and shall we,
then, repine against it? Is it not better advice, " Go, and sin no
Ver.5,C] GOD HIMSELF THE OBJECT OF OUR WAITING. 633
more, lest a worse thing befall thee?" For a sinner out of hell not
to rest in the will of God, not to humble himself under his mighty
hand, is to make himself guilty of the especial sin of hell. Other
sins deserve it, but repining against God is principally, yea, only
committed in it. The church comes to a blessed quieting resolu-
tion in this case, Micah vii. 9, " I will bear the indignation of the
Lord, because I have sinned against him;" bear it quietly, patiently,
and submit under his hand therein.
3. Consider that of ourselves we are not able to make a right
judgment of what is good for us, what evil unto us, or what tends
most directly unto our chiefest end. Ps. xxxix C, " Surely man
walketh in a vain shew," — D?'f?, in an image full of false representa-
tions of things, in the midst of vain appearances, so that he knows not
what to choose or do aright; and therefore spends the most of his
time and strength about things that are of no use or purpose unto
him: "Surely they are disquieted in vain." And hereof he gives
one especial instance: " He heapeth up riches, and knoweth not who
shall gather;" which is but one example of the manifold frustrations
that men meet withal in the whole course of their lives, as not know-
ing what is good for them. We all profess to aim at one chief and
principal end, — namely, the enjoyment of God in Christ as our
eternal reward ; and in order thereunto, to be carried on in the use
of the means of faith and obedience, tending to that end. Now, if
this be so, the suitableness or unsuitableness of all other things, being
good or evil unto us, is to be measured by their tendency unto this
end. And what know we hereof? As unto the things of this life, do
we know whether it will be best for us to be rich or poor, to have
houses or to be harbourless, to abound or to want, to leave wealth
and inheritances unto our children, or to leave them naked unto the
providence of God? Do we know what state, what condition will most
further our obedience, best obviate our temptations, or call most on
us to mortify our corruptions? And if we know nothing at all of these
things, as indeed we do not, were it not best for us to leave them
quietly unto God's disposal? I doubt not but it will appear at the
last day that a world of evil in the hearts of men was stifled by the
destruction of their outward concernments, more by their inward
troubles; that many were delivered from temptations by it, who other-
wise would have been overtaken, to their ruin, and the scandal of the
gospel; that many a secret imposthume hath been lanced and cured
by a stroke: for God doth not send judgments on his own for judg-
ments' sake, for punishment's sake, but always to accomplish some
blessed design of grace towards them. And there is no one soul in
particular which shall rightly search itself, and consider its state and
condition, but will be able to see wisdom, grace, and care towards
63 G AN EXPOSITION UPON PSALM cxxx. [Ver.5,6.
itself in all the dispensations of God. And if I would here enter upon
the benefits that, through the sanctifying hand of God, do redound
unto believers by afflictions, calamities, troubles, distresses, tempta-
tions, and the like effects of God's visitations, it would be of use unto
the souls of men in this case. But this subject hath been so often
and so well spoken unto that I shall not insist upon it. I desire
only that we would seriously consider how utterly ignorant we are
of what is good for us or useful unto us in these outward things, and
so leave them quietly unto God's disposal.
4. We may consider that all these things about which we are
troubled fall directly within the compass of that good ivord of God's
grace, that he will make " all things work together for the good of
them that love him," Rom. viii. 28. All things that we enjoy, all
things that we are deprived of, all that we do, all that we suffer, our
losses, troubles, miseries, distresses, in which the apostle instanceth
in the following verses, they shall all " work together for good," —
together with one another, and all with and in subordination unto
the power, grace, and wisdom of God. It may be, we see not how
or by what means it may be effected; but he is infinitely wise and
powerful who hath undertaken it, and we know little or nothing of
his ways. There is nothing that we have, or enjoy, or desire, but it
hath turned unto some unto their hurt. Riches have been kept for
men unto their hurt. Wisdom and high places have been the ruin
of many. Liberty and plenty are to most a snare. Prosperity slays
the foolish. And we are not of ourselves in any measure able to
secure ourselves from the hurt and poison that is in any of these
things, but that they may be our ruin also, as they have already been,
and every day are, unto multitudes of the children of men. It is
enough to fill the soul of any man with horror and amazement, to
consider the ways and ends of most of them that are intrusted with
this world's goods. Is it not evident that all their lives they seem
industriously to take care that they may perish eternally? Luxury,
riot, oppression, intemperance, and of late especially, blasphemy and
atheism, they usually give up themselves unto. And this is the fruit
of their abundance and security. What, now, if God should deprive
us of all these things? Can any one certainly say that he is worsted
thereby? Might they not have turned unto his everlasting perdition,
as well as they do so of thousands as good by nature, and who have
had advantages to be as wise as we? And shall we complain of God's
dispensations about them? And what shall we say when he himself
hath undertaken to make all things that he guides us unto to work
together for our good? Anxieties of mind and perplexities of heart
about our losses is not that which we are called unto in our troubles.
But this is that which is our duty, — let us consider whether we " love
Ver.5,6.] support in trouble from the promises. 637
God" or no, whether " we are called according to his purpose." If so,
all things are well in Ins hand, who can order them for our good and
advantage. I hope many a poor soul will from hence, under all their
trouble, be able to-say, with him that was banished from his country,
and found better entertainment elsewhere, " My friends, I had
perished, if I had not perished; — had I not been undone by fire, it
may be I had been ruined in eternal fire. God hath made all to work
for my good."
The end of all these discourses is, to evince the reasonableness of
the duty of waiting on God, which we are pressing from the psalmist.
Ignorance of God and ourselves is the great principle and cause of
all our disquietments; and this ariseth mostly, not from want of
light and instruction, but for want of consideration and application.
The notions insisted on concerning God are obvious and known unto
all; so are these concerning ourselves: but by whom almost are they
employed and improved as they ought? The frame of our spirits is
as though we stood upon equal terms with God, and did think, with
Jonah, that we might do well to be angry with what he doth. Did
we rightly consider him, did we stand in awe of him as we ought, it
had certainly been otherwise with us.
Influence of the promises into the soul's waiting in time of trouble — The nature
of them.
Having, therefore, laid down these considerations from the second
observation taken from the words, — namely, that Jehovah himself is
the proper object of the soul's waiting in the condition described, — I
shall only add one direction, how we may be enabled to perform and
discharge this duty aright, which we have manifested to have been so
necessary, so reasonable, so prevalent for the obtaining of relief ; and
this ariseth from another of the propositions laid down for the open-
ing of these verses, not as yet spoken unto, — namely, that the word
of promise is the soul's great supportment in waiting for God.
So saith the psalmist, "In his word do I hope;" that is, the wurd
of promise. As the word in general is the adequate rule of all our
obedience unto God and communion with him, so there are especial
parts of it that are suited unto these especial actings of our souls to-
wards him. Thus the word of promise, or the promise in the word,
is that which our faith especially regards in our hope, trust, and
waiting on God ; and it is suited to answer unto the immediate act-
ings of our souls therein. From this word of promise, therefore, that
638 AN EXPOSITION UPON PSALM cxxx. [Ver.5,6.
is, from these promises, doth the soul in its distress take encou-
ragement to continue waiting on God; and that on these two
accounts: —
First, Because they are declarative of God, his mind and his will;
and, secondly, Because they are communicative of grace and strength
to the soul ; — of which latter we shall not here treat.
First, The end and use of the promise is, to declare, reveal, and
make known God unto believers; and that, in an especial manner,
in him and concerning him which may give them encouragement to
wait for him : —
1. The promises are a declaration of the nature of God, especially
of his goodness, grace, and love. God hath put an impression of all
the glorious excellencies of his nature on his word, especially, as he is
in Christ, on the word of the gospel. There, as in a glass, do we
behold his glory in the face of Jesus Christ. As his commands ex-
press unto us his holiness, his threatenings, his righteousness, and
severity; so do his promises, his goodness, grace, love, and bounty.
And in these things do we learn all that we truly and solidly know
of God ; that is, we know him in and by his word. The soul, there-
fore, that in this condition is waiting on or for God, considers the re-
presentation which he makes of himself and of his own nature in
and by the promises, and receives supportment and encouragement
in his duty; for if God teach us by the promises what he is, and what
he will be unto us, we have firm ground to expect from him all
fruits of benignity, kindness, and love. Let the soul frame in itself
that idea of God which is exhibited in the promises, and it will
powerfully prevail with it to continue in an expectation of his gra-
cious returns; they all expressing goodness, love, patience, forbear-
ance, long-suffering, pardoning mercy, grace, bounty, with a full
satisfactory reward. This is the beauty of the Lord mentioned with
admiration by the prophet, " How great is his goodness ! how great
is his beauty!" Zech. ix. 17; which is the great attractive of the soul
to adhere constantly unto him. Whatever difficulties arise, whatever
temptations interpose, or wearisomeness grows upon us, in our straits,
troubles, trials, and desertions, let us not entertain such thoughts of
God as our own perplexed imaginations may be apt to suggest unto
us. This would quickly cast us into a thousand impatiences, mis-
givings, and miscarriages. But the remembrance of and meditation
on God in his promises, as revealed by them, as expressed in them, is
suited quite unto other ends and purposes. There appear, yea, glo-
riously shine forth, that love, that wisdom, that goodness, tenderness,
and grace, as cannot but encourage a believing soul to abide in wait-
ing for him.
2. The word of promise doth not only express God's nature as
Ver. 5, 6.] support in trouble from the promises. 650
that wherein he proposeth himself unto the contemplation of faith,
but it also declares his will and purpose of acting towards the soul
suitably unto his own goodness and grace : for promises are the de-
clarations of God's purpose and will to act towards believers in Christ
Jesus according to the infinite goodness of his own nature ; and this
is done in great variety, according to the various conditions and
wants of them that do believe. They all proceed from the same
spring of infinite grace, but are branched into innumerable particular
streams, according as our necessities do require. To these do waiting-
souls repair, for stay and encouragement. Their perplexities princi-
pally arise from their misapprehensions of what God is in himself,
and of what he will be unto them ; and whither should they repair
to be undeceived but unto that faithful representation that he hath
made of himself and his will in the word of his grace? for " No
man hath seen God at any time; the only -begotten Son, who is
in the bosom of the Father, he hath declared him," John i. 1 8. Now,
the gospel is nothing but the word of promise explained, in all the
springs, causes, and effects of it. Thither must we repair, to be in-
structed in this matter. The imaginations and reasonings of men's
hearts will but deceive them in these things. The informations or
instructions of other men may do so ; nor have they any truth in
them farther than they may be resolved into the word of promise.
Here alone they may find rest and refreshment. The soul of whom
we speak is under troubles, perplexities, and distresses as to its out-
ward condition, — pressed with many straits, it may be, on every hand ;
and as to its spiritual estate, under various apprehensions of the
mind and will of God towards it; as hath before at large been ex-
plained. In this condition it is brought, in some measure, unto a
holy submission unto God, and a patient waiting for the issue of its
trials. In this estate it hath many temptations to, and much work-
ing of, unbelief. The whole of its opposition amounts to this, that it
is neglected of God, — that its way is hid, and his judgment is passed
over from him, — that it shall not be at present delivered, nor here-
after saved. What course can any one advise such a one unto for
his relief, and to preserve his soul from fainting or deserting the duty
of waiting on God wherein he is engaged, but only this, to search and
inquire what revelation God hath made of himself and his will con-
cerning him in his word ? And this the promise declares. Here he
shall find hope, patience, faith, expectation, to be all increased, com-
forted, encouraged. Herein lies the duty and safety of any in this
condition. Men may bear the first impression of any trouble with
the strength, courage, and resolution of their natural spirits. Under
some continuance of them they may support themselves with former
experiences, and other usual springs and means of consolation. But
640 AN EXPOSITION UPON PSALM CXXX. [Ver.5,6.
if their wounds prove difficult to he cured, if they despise ordinary
remedies, if their diseases are of long continuance, this is that which
they must betake themselves unto: — They must search into the word
of promise, and learn to measure things, not according to the present
state and apprehensions of their mind, but according unto what God
hath declared concerning them. And there are sundry excellencies
in the promises, when hoped in or trusted in, that tend unto the
establishment of the soul in this great duty of waiting ; as, —
(1.) That grace in them, — that is, the good-will of God in Christ
for help, relief, satisfaction, pardon, and salvation, — is suited unto all
'particular conditions and wants of the soul. As light ariseth from
the sun, and is diffused in the beams thereof to the especial use of
all creatures enabled by a visive faculty to make use of it ; so cometh
grace forth from the eternal good- will of God in Christ, and is dif-
fused by the promises, with a blessed contemporation unto the condi-
tions and wants of all believers. There can nothing fall out between
God and any soul but there is grace suited unto it, in one promise or
another, as clearly and evidently as if it were given unto him parti-
cularly and immediately. And this they find by experience who at
any time are enabled to mix effectually a promise with faith.
(2.) The word of promise hath a wonderful, mysterious, especial
impression of God upon it. He doth by it secretly and ineffably -
communicate himself unto believers. When God appeared in a
dream unto Jacob, he awaked and said, " God is in this place, and I
knew, it not." He knew God was everywhere, but an intimation of
his especial presence surprised him. So is a soul surprised, when
God opens himself and his grace in a promise unto him. It cries
out, " God is here, and I knew it not." Such a near approach of
God in his grace it finds, as is accompanied with a refreshing sur-
prisal.
(3.) There is an especial engagement of the veracity and truth of
God in every promise. Grace and truth are the two ingredients of
an evangelical promise, — the matter and form whereof they do con-
sist. I cannot now stay to show wherein this especial engagement of
truth in the promise doth consist; besides, it is a thing known and
confessed. But it hath an especial influence to support the soul, when
hoped in, in its duty of waiting; for that hope can never make ashamed
or leave the soul unto disappointments which stays itself on divine
veracity under a special engagement.
And this is that duty which the psalmist engageth himself in and
unto the performance of, as the only way to obtain a comfortable
interest in that forgiveness which is with God, and all the gracious
effects thereof. And in the handling hereof, as we have declared its
nature and necessity, so we have the psalmist's directions for its prac-
Ver.7,8.] EXPOSITION OF VERSES 1 AND 8. 641
tice, unto persons in the like condition with him, for the attaining of
the end by him aimed at ; so that it needs no farther application.
That which remains of the psalm is the address which he makes unto
others, with the encouragement which he gives them to steer the
same course with himself; and this he doth in the two last verses,
which, to complete the exposition of the whole psalm, I shall briefly
explain and pass through, as having already despatched what I prin-
cipally aimed at.
VERSES SEVENTH AND EIGHTH.
u Let Israel hope in the Lord : for with the Lord there is mercy, and with him is
plenteous redemption. And he shall redeem Israel from all his iniquities."
I SHALL proceed, in the opening of these words, according unto the
method already insisted on. First, the meaning of the principal
words shall be declared ; then, the sense and importance of the whole ;
thirdly, the relation that they have unto the condition of the soul
expressed in the psalm must be manifested ; — from all which obser-
vations will arise for our instruction and direction in the like cases,
wherein we are or may be concerned.
First. Verse 7. "Let Israel hope in the Lord:" ™n;-Ss b\£fo\ 5>n»;
" Hope, Israel, in Jehovah," — " trust," or " expect ;" the same word
with that, verse 5, " In his word do I hope ;" properly, to expect, to
look for, which includes hope, and adds some farther degree of the
soul's acting towards God. It is an earnest looking after the thing
hoped for: " Expecta ad Dominum," — hope in him, and look up to
him.
" For with the Lord," — "quia," or " quoniam," because seeing that
with the Lord, — ^PDl1, "mercy." The verb substantive, as usual, is
omitted, which we supply, "There is mercy," — grace, bounty, goodness,
good-will. This word is often joined Avith another, discovering its im-
portance; and that is n»K, "truth:" HDWIDn "goodness," or "mercy
and truth." These are, as it were, constituent parts of God's pro-
mises. It is of goodness, grace, bounty, to promise any undue mercy ;
and it is of truth or faithfulness to make good what is so promised.
The LXX. commonly render this word by tkiog, — that is, " pardon-
ing mercy," as it is everywhere used in the New Testament.
"And with him is plenteous redemption:" teV, "with him," as
before, speaking unto God, verse 4, 1®V, "with thee there is" the
meaning of which expression hath been opened at large. " Redemp-
VOL. VI. 41
642 AN EXPOSITION UPON PSALM cxxx. [Ver.7,8.
tion:" A51*1?, from '"H?, "to redeem;" the same with |^*]B, Xurpuag,
avoXvrpuffsg, " redemption." This word is often used for a proper
redemption, such as is made by the intervention of a price, and not
a mere assertion unto liberty by power, which is sometimes also
called redemption. Thus it is said of the money that the first-born
of the children of Israel, which were above the number of the
Levites, were redeemed with, that Moses took BVnsn, the "redemp-
tion;" that is, the redemption-money, the price of their redemption,
Numb. hi. 49, Ps. xlix. 8. The redemption of men's souls is pre-
cious ; it cost a great price. The redemption, then, that is with God
relates unto a price. Goodness or mercy, with respect unto a price,
becomes redemption; that is, actively the cause or means of it.
What that price is, see Matt. xx. 28; 1 Pet. i 18.
" Plenteous redemption:" !1?1l', " Multa, copiosa," — much, abun-
dant, plenteous. It is used both for quantity and quality : much in
quantity, or plenteous, abundant; and in quality, — that is, precious,
excellent. And it is applied in a good and bad sense. So it is said
of our sins, Ezra. ix. 6, " Our sins," *2V " are increased" or " multi-
plied," or are " great ;" many in number, and heinous in their nature
or quality. And in the other sense it is applied unto the mercy of
God, whereby they are removed ; it is great or plenteous, it is excel-
lent or precious.
Verse 8. " And he," — that is, the Lord Jehovah, he with whom is
plenteous redemption, — l"1^"! , " shall redeem," or make them par-
takers of that redemption that is with him. " He shall redeem
Israel," — that is, those who hope and trust in him.
"From all his iniquities:" VTfaft?. fep, " His iniquities;" that is, of
the elect of Israel, and every individual amongst them. But the
word signifies trouble as well as sin, especially that trouble or punish-
ment that is for sin. So Cain expresseth himself upon the denun-
ciation of his sentence: 6ti&?|? ^V. ?t*U, " My sin," — that is, the pun-
ishment thou hast denounced against my sin, — " is too great or heavy
for me to bear," Gen. iv. 13. There is a near affinity between sin
and trouble: " Noxam poena sequitur;" — "Punishment is insepar-
able from iniquity." Jty, then, the word here used, signifies either sin
with reference unto trouble due to it, or trouble with respect unto
sin, whence it proceeds; and both may here be well intended: " God
shall redeem Israel from all his sins, and troubles that have ensued
thereon." And this is the signification of the words; which, indeed,
are plain and obvious.
And these words close up the psalm. He who began with depths,
— his own depths of sin and trouble, — out of which and about which
he cried out unto God, is so encouraged by that prospect of grace
and forgiveness with God, which by faith he had obtained, as to
Yer. 7, 8.] exposition of verses 7 and 8. 643
preach unto others, and to support them in expectation of deliver-
ance from all their sin and trouble also.
And such, for the most part, are all the exercises and trials of the
children of God. Their entrance may be a storm, but their close is
a calm; their beginning is oftentimes trouble, but their latter end
is peace, — peace to themselves, and advantage to the church of God:
for men in all ages coming out of great trials of their own have been
the most instrumental for the good of others, for God doth not
greatly exercise any of his but with some especial end for his own
glory.
Secondly, The sense and intendment of the psalmist in these
words is to be considered; and that resolves itself into three general
parts: —
1. An exhortation or admonition: " Israel, hope in the Lord," or
" expect Jehovah."
2. A ground of encouragement unto the performance of the duty
exhorted unto : " Because with the Lord there is much, plenteous,
abundant, precious redemption."
3. A gracious promise of a blessed issue, which shall be given
unto the performance of this duty : " He shall redeem Israel from
all his sins, and out of all his troubles."
1. In the exhortation there occur, —
(1.) The persons exhorted, — that is, Israel: not Israel according to
the flesh, for " they are not all Israel which are of Israel," Rom. ix.
6; but it is the Israel mentioned, Ps. lxxiii. 1, the whole Israel of
God, to whom he is good, " such as are of a clean heart," — that is, all
those who are interested in the covenant, and do inherit the promise
of their forefather who was first called by that name, all believers.
And the psalmist treats them all in general in this matter, —
[1.] Because there is none of them but have their trials and en-
tanglements about sin, more or less. As there is " none that liveth
and sinneth not," so there is none that sinneth and is not entangled
and troubled. Perhaps, then, they are not all of them in the same
condition with him, in the depths that he was plunged into. Yet
more or less, all and every one of them is so far concerned in sin as
to need his direction. All the saints of God either have been, or
are, or may be, in these depths. It is a good saying of Austin on
this place,/' Yalde sunt in profundo qui non clamant de profundo;"
— " None so in the deep as they who do not cry and call out of the
deep." They are in a deep of security who are never sensible of a
deep of sin.
[2.] There is none of them, whatever their present condition be,
but they may fall into the like depths with those of the psalmist.
There is nothing absolutely in the covenant, nor in any promise, to
644 AN EXPOSITION UPON PSALM cxxx. [Ver. 7, 8.
secure them from it. And what befalleth any one believer may be-
fall them alL If any one believer may fall totally away, all may
do so, and not leave one in the world, and so an end be put to the
kingdom of Christ; which is no small evidence that they cannot so
fall. But they may fall into depths of sin. That some of them have
done so we have testimonies and instances beyond exception. It
is good, then, that all of them should be prepared for that duty
which they may all stand in need of, and for a right discharge of it.
Besides, the duty mentioned is not absolutely restrained to the
condition before described, but it is proper and accommodate unto
other seasons also. Therefore are all the Israel of God exhorted
unto it.
(2.) The duty itself is, hoping in Jehovah, with such a hope or
trust as hath an expectation of relief joined with it. And there are
two things included in this duty: —
[1.] The renunciation of any hopes, in expectation of deliverance
either from sin or trouble any other way: " Hope in Jehovah." This
is frequently expressed where the performance of this duty is men-
tioned. See Hos. xiv. 3 ; Jer. hi. 22, 23. And we have declared the
nature of it in the exposition of the first and second verses.
[2.] Expectation from him; and this also hath been insisted on, in
the observations from the verses immediately preceding ; wherein also
the whole nature of this duty was explained, and directions were given
for the due performance of it.
2. The encouragement tendered unto this duty is the next thing
in the words: " For with the Lord is plenteous redemption;" wherein
we may observe, —
(1.) What it is that he professeth as the great encouragement unto
the duty mentioned; and that is redemption, — the redemption that is
with God : upon the matter, the same with the forgiveness before
mentioned, mercy, pardon, benignity, bounty. He cloth not bid
them hope in the Lord because they were the seed of Abraham, the
peculiar people of God, made partakers of privileges above all the
people in the world; much less because of their worthiness, or that
good that was in themselves ; but merely upon the account of mercy
in God, of his grace, goodness, and bounty. The mercy of God, and
the redemption that is with him, is the only ground unto sinners for
hope and confidence in him.
(2.) There are two great concernments of this grace, — the one ex-
pressed, the other implied in the words. The first is, that it is much,
plenteous, abundant. That which principally discourageth distressed
souls from a comfortable waiting on God is, their fears lest they
•should not obtain mercy from him, and that because their sins are so
great and so many, or attended with such circumstances and aggra-
Ver.7,8.] EXPOSITION OF VERSES 7 AND 8. 645
vations, as that it is impossible they should find acceptance with God.
This ground of despondency and unbelief the psalmist obviates by
representing the fulness, the plenty, the boundless plenty, of the
mercy that is with God. It is such as will suit the condition of the
greatest sinners in their greatest depths; the stores of its treasures
are inexhaustible. And the force of the exhortation doth not lie so
much in this, that there is redemption with God, as that this re-
demption is plenteous or abundant. Secondly, Here is an intima-
tion in the word itself of that relation which the goodness and grace
of God proposed hath to the blood of Christ, whence it is called
" Redemption." This, as was showed in the opening of the words,
hath respect unto a price, the price whereby we are bought; that
is, the blood of Christ. This is that whereby way is made for
the exercise of mercy towards sinners. Redemption, which properly
denotes actual deliverance, is said to be with God, or in him, as
the effect in the cause. The causes of it are, his own grace and the
blood of Christ. There are these prepared for the redeeming of be-
lievers from sin and trouble unto his own glor}7. And herein lieth
the encouragement that the psalmist proposeth unto the perform-
ance of the duty exhorted unto, — namely, to wait on God, — it is
taken from God himself, as all encouragements unto sinners to draw
nicdi unto him and to wait for him must be. Nothing but himself
can give us confidence to go unto him; and it is suited unto the state
and condition of the soul under consideration. Redemption and
mercy are suited to give relief from sin and misery.
o. The last verse contains a promise of the issue of the perform-
ance of this duty: " He shall redeem Israel from all his iniquities."
Two thinsfs are observable in the words: —
(1.) The certainty of the issue or event of the duty mentioned:
mz) tnnij " And he shall," or "he will redeem;" he will assuredly
do so. Now, although this in the psalmist is given out by revelation,
and is a new promise of God, yet, as it relates to the condition of the
soul here expressed, and the discovery made by faith of forgiveness
and redemption with God, the certainty intended in this assertion is
built upon the principles before laid down. Whence, therefore, doth
it appear, whence may we infallibly conclude, that God will redeem
his Israel from all their iniquities? I answer, —
[1.] The conclusion is drawn from the nature of God. There is
forgiveness and redemption with him, and he will act towards his
people suitably to his own nature. There is redemption with him,
and therefore he will redeem; forgiveness with him, and therefore
he will forgive. As the conclusion is certain and infallible, that
wicked men, ungodly men, shall be destroyed, because God is right-
eous and holy, his righteousness and holiness indispensably requiring
Gi6 AN EXPOSITION UPON PSALM CXXX. [Ver.7,8.
their destruction ; so is the redemption and salvation of all that be-
lieve certain on this account, — namely, because there is forgiveness
with him. He is good and gracious, and ready to forgive ; his good-
ness and grace requires their salvation.
[2.] The conclusion is certain upon the account of God's faithful-
ness in his promises. He hath promised that those who wait on
him " shall not be ashamed/' — that their expectation shall not be
disappointed ; whence the conclusion is certain that in his time and
way they shall be redeemed.
(2.) There is the extent of this deliverance or redemption : " Shall
redeem Israel from all his iniquities." It was showed, in the open-
ing of the verse, that this word denotes either sin procuring trouble,
or trouble procured by sin ; and there is a respect unto both sin and
its punishment. From both, from all of both kinds, God will redeem
his Israel; not this or that evil, this or that sin, but from all evil,
all sin. He will take all sins from their souls, and wipe all tears
from their eyes. Now, God is said to do this on many accounts: —
[1.] On the account of the great cause of all actual deliverance
and redemption, — the blood of Christ. He hath laid an assured
foundation of the whole work; the price of redemption is paid, and
they shall in due time enjoy the effects and fruits of it.
[2.] Of the actual communication of the effects of that redemp-
tion unto them. This is sure to all the elect of God, to his whole
Israel. They shall all be made partakers of them. And this is the
end of all the promises of God, and of the grace and mercy promised
in them, — namely, that they should be means to exhibit and give
out to believers that redemption which is purchased and prepared
for them. And this is done two ways: —
1st. Partially, initially, and gradually, in this life. Here God
gives in unto them the pardon of their sins, being freely justified by
his grace ; and, in his sanctification of them through his Spirit, gives
them delivery from the power and dominion of sin. Many troubles
also he delivers them from, and from all as far as they are penal, or
have any mixture of the curse in them.
Idly. Completely, — namely, when he shall have freed them from
sin and trouble, and from all the effects and consequents of them,
by bringing them unto the enjoyment of himself in glory.
Thirdly, The words being thus opened, we may briefly, in the
next place, consider what they express concerning the state, condi-
tion, or actings of the soul, which are represented in this psalm.
Having himself attained unto the state before described, and being
engaged resolvedly unto the performance of that duty which would
assuredly bring him into a haven of full rest and peace, the psalmist
applies himself unto the residue of the Israel of God, to give them
Yer.7,8.] DOCTRINAL OBSERVATIONS. 017
encouragement unto this duty with himself, from the experience that
he had of a blessed success therein. As if he had said unto them,
" Ye are now in afflictions and under troubles, and that upon the
account of your sins and provocations, — a condition, I confess, sad
and deplorable; but yet there is hope in Israel concerning these
things. For consider how it hath been with me, and how the Lord
hath dealt with me. I was in depths inexpressible, and saw for a
while no way or means of delivery; but God hath been pleased gra-
ciously to reveal himself unto me, as a God pardoning iniquity, trans-
gression, and sin. And in the consolation and supportment which
I have received thereby, I am waiting for a full participation of the
fruits of his love. Let me therefore prevail with you, who are in
the like condition, to steer the same course with me. Only let your
expectations be fixed on mercy and sovereign grace, without any re-
gard unto any privilege or worth in yourselves. Rest in the plen-
teous redemption, those stores of grace which are with Jehovah ; and
according to his faithfulness in his promises he will deliver you out
of all perplexing troubles."
Having thus opened the words, I shall now only name the doc-
trinal observations that are tendered from them, and so put a close
to these discourses; as, —
Obs. 1. The Lord Jehovah is the only hope for sin-distressed souls:
" Hope in the Lord." This hath been sufficiently discovered and
confirmed on sundry passages in the psalm.
Obs. 2. The ground of all hope and expectation of relief in sin-
ners is mere grace, mercy, and redemption : " Hope in the Lord :
for with the Lord there is mercy." All other grounds of hope are
false and deceiving.
Obs. 3. Inexhaustible stores of mercy and redemption are need-
ful for the encouragement of sinners to rest and wait on God:
" With him is plenteous redemption." Such is your misery, so press-
ing are your fears and disconsolations, that nothing less than bound-
less grace can relieve or support you ; there are, therefore, such trea-
sures and stores in God as are suited hereunto. " With him is plen-
teous redemption."
Obs. 4. The ground of all the dispensation of mercy, goodness,
grace, and forgiveness, which is in God to sinners, is laid in the
blood of Christ; hence it is here called " Redemption." Unto this
also we have spoken at large before.
Obs. 5. All that wait on God on the account of mercy and grace
shall have an undoubted issue of peace: " He shall redeem Israel."
" Let him," saith God, " lay hold on my arm, that he may have
peace, and he shall have peace," Isa. xxviL 5.
Obs. 6. Mercy given to them that wait on God, shall, in the close
G48 AN EXPOSITION UPON PSALM cxxx. [Ver.7,8
and issue, be every way full and satisfying : " He shall redeem
Israel from all his iniquities."
And these propositions do arise from the words as absolutely
considered, and in themselves. If we mind their relation unto the
peculiar condition of the soul represented in this psalm, they will
yet afford us the ensuing observations : —
Obs. 1. They who out of depths have, by faith and waiting, obtain-
ed mercy, or are supported in waiting from a sense of believed mercy
and forgiveness, are fitted, and only they are fitted, to preach and
declare grace and mercy unto others. This was the case with the
psalmist. Upon his emerging out of his own depths and straits, he
declares the mercy and redemption whereby he was delivered unto
the whole Israel of God.
Obs. 2. A saving participation of grace and forgiveness leaves a
deep impression of its fulness and excellency on the sold of a sinner.
So was it here with the psalmist. Having himself obtained forgive-
ness, he knows no bounds or measure, as it were, in the extolling of
it: " There is with God, mercy, redemption, plenteous redemption,
redeeming from all iniquity ; I have found it so, and so will every
one do that shall believe it."
Now, these observations might all of them, especially the two last,
receive a useful improvement; but whereas what I principally in-
tended from this psalm hath been at large insisted on upon the
first verses of it, I shall not here farther draw forth any meditations
upon them, but content myself with the exposition that hath been
given of the design of the psalmist and sense of his words in these
last verses.
END OF VOL. VI.
EDLKBOnGH: riUNTED BY JOHNSTONE AND HUNTER.
UNIVERSITY OF CALIFORNIA LIBRARY
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